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Isaiah 51:2 — Word Study

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WLCהַבִּ֙יטוּ֙ אֶל־ אַבְרָהָ֣ם אֲבִיכֶ֔ם וְאֶל־ שָׂרָ֖ה תְּחוֹלֶלְכֶ֑ם כִּי־ אֶחָ֣ד קְרָאתִ֔יו וַאֲבָרְכֵ֖הוּ וְאַרְבֵּֽהוּ׃ ס

BSALooknâbaṭ [regard carefully, show favor] toʼêl AbrahamʼAbrâhâm [the father of faith] your fatherʼâb and toʼêl SarahSârâh [noblewoman, mother of Isaac] who gave you birthchûwl [bore you, brought you forth] Whenkîy I called himqârâʼ [summoned, invited] he was but oneʼechâd [alone, unique] then I blessed himbârak [praised, honored] and multiplied himrâbâh [increased, made many]

Word
Listen & take awayIsaiah 51
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 2 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ve.'ar.Be.hu) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 51:2quick helps
In a sentenceGod calls His people to remember their origins in Abraham and Sarah.
Who is speakingThe LORD, addressing His people.
Where we areIsaiah speaks to the exiled Israelites, reminding them of their heritage.
The hard wordתְּחוֹלֶלְכֶם
Take awayGod's promise to bless and multiply His people despite their current situation.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbנָבַט The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Isaiah 51:2

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 — A Call to Remembergenerated

1“Listen to Me, you who pursue righteousness, you who seek the LORD: Look to the rock from which you were cut, and to the quarry from which you were hewn.
2Look to Abraham your father, and to Sarah who gave you birth. When I called him, he was but one; then I blessed him and multiplied him.
3For the LORD will comfort Zion and will look with compassion on all her ruins; He will make her wilderness like Eden and her desert like the garden of the LORD. Joy and gladness will be found in her, thanksgiving and melodious song.
4Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly.

Isaiah 51:2 emphasizes the importance of looking back to the founding figures of faith, Abraham and Sarah, as a source of encouragement and identity for the Israelites. This call to remember their origins serves to strengthen their faith and hope during a time of exile and despair, reminding them of God's faithfulness to their ancestors.


Cross References

ReferenceText (BSB)
1Genesis 15:1–2After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.”
2Genesis 18:11–13And Abraham and Sarah were already old and well along in years; Sarah had passed the age of childbearing.
3Joshua 24:3But I took your father Abraham from beyond the Euphrates and led him through all the land of Canaan, and I multiplied his descendants. I gave him Isaac,
4Romans 4:1–5What then shall we say that Abraham, our forefather, has discovered?
5Genesis 12:1–3Then the LORD said to Abram, “Leave your country, your kindred, and your father’s household, and go to the land I will show you.

The Key Word הַבִּ֙יטוּ֙, ha.Bi.tugenerated

The verb נָבַט (nabat) is in the Hiphil stem, indicating a causative action. It means to look or regard something carefully, often with favor. In this context, it calls the Israelites to actively consider their heritage and God's promises.

This word carries a sense of intentionality and attention, urging the people to reflect on their roots and the significance of their forebears in God's plan. It is a reminder that their identity is tied to the faith of Abraham and Sarah.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations generally agree, using variations of 'look' to convey the call to attention in הַבִּ֙יטוּ֙.


Sentence Structuregenerated

The main verb הַבִּ֙יטוּ֙ governs the entire verse, with several phrases detailing what the people are to look at. The structure emphasizes the call to remember their ancestors, followed by the reasons and implications of that remembrance.

The sentence flows from the imperative to the subjects and their actions, creating a cohesive call to reflection and recognition of God's past actions.


Septuagint Backgroundgenerated

The Septuagint uses ἐμβλέψατε for הַבִּ֙יטוּ֙, which carries a similar meaning of looking or regarding. This choice indicates a direct translation of the Hebrew intent, maintaining the focus on attentive observation.

This Greek term also implies a deeper consideration, aligning with the call for the people to reflect on their heritage.


In plain words — the whole versegenerated

Isaiah 51:2 encourages the Israelites to look back to their ancestors, Abraham and Sarah, as reminders of God's faithfulness. God called Abraham when he was alone and blessed him, promising to multiply his descendants. This serves to strengthen the faith of the people during their time of exile.


Frequently Asked Questionsgenerated

Why does God ask the people to look to Abraham and Sarah?

God wants His people to remember their origins and the faith of their ancestors, which serves as a foundation for their identity and hope.

What does it mean that Abraham was called when he was one?

This highlights Abraham's uniqueness and the miraculous nature of God's promise to multiply his descendants, emphasizing that God's plans can unfold from seemingly small beginnings.

How does this verse relate to the Israelites in exile?

It serves as a reminder of God's past faithfulness, encouraging the Israelites to trust in His promises despite their current struggles.

What is the significance of Sarah in this verse?

Sarah is recognized as the mother of Isaac and a key figure in the lineage of Abraham, representing the fulfillment of God's promise to bless and multiply.


Reflection Questionsgenerated

  1. How does remembering our spiritual heritage influence our faith today?
  2. In what ways can we see God's promises fulfilled in our lives?
  3. What does it mean to us that God called Abraham when he was alone?
  4. How can we encourage others to look to their spiritual ancestors for strength?

The early church on this verse — how the Fathers read it

Early church writers like Gregory of Nyssa and Theodoret of Cyrus reference this verse to encourage faithfulness and highlight God's power in calling Abraham and Sarah.

Gregory of NyssaLIFE OF MOSES, PROLOGUE 11 c. 335–395
For the divine voice says somewhere in the prophecy of Isaiah, “Consider Abraham, your father, and Sarah, who gave you birth.” Scripture gives this admonition to those who wander outside virtue.
Early Church Fathers on Isaiah 51 →
Theodoret of CyrusCOMMENTARY ON Isaiah 16:51.1 c. 393–460
He is leaving aside the unbelievers here in order to address those who have believed: it is to them that he gives the name of enamored with God and with righteousness.
Early Church Fathers on Isaiah 51 →
Theodoret of CyrusCOMMENTARY ON Isaiah 16:51.2 c. 393–460
Nothing made is an obstacle to my power: not the fact that I called just one man or that old age was on him, or that Sarah lacked the physical capability; yet his race was [indeed] increased, just as I had wished.
Early Church Fathers on Isaiah 51 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 51:2 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Look unto Abraham your father,.... Not only the father of the Jewish nation, but of all them that believe: this explains what is meant by the rock, in the former verse, who is to be looked unto for

Read John Gill on Isaiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. I called him alone - translate, 'I called him when he was but one' (Ezekiel 33:24).

Read Robert Jamieson on Isaiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I called him from his own country and kindred to follow me to an unknown land, where I promised that I would multiply and bless him, as is particularly explained, . Alone, Heb. one; either, 1. Him only of all his kindred; for though he carried some few of them with him, yet I called none but him. So this notes God’ s singular favour to their progenitors above all the rest of the world. Or, 2. Him when he was alone or solitary, to wit, as to any issue; when he neither had nor was likely to have any child by Sarah. And this word alone seems to belong not only to this word wherewith it is joined, but also unto the two following words, especially if we consider the order of rite words in the…

Read Matthew Poole on Isaiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 51:2 Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him.Ver. 2. Look unto Abraham your father.] "Look" and again "look." "Hearken" and again "hearken." These poor Jews, before the coming of Christ in the flesh, were vino somnoque sepulti, drunk with the cup of God’ s fury, and so fast asleep, that they needed to be thus roused and raised up to the hope of better times, which now were at hand. And unto Sarah that bare you.] By the force of her faith also, her son Isaac was emeritae fidel filius. Now these domestic examples are alleged to assure them that God could do the like again in respect of spiritual children…

Read John Trapp on Isaiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(2) I called him alone.—Literally, as one. If so great a nation had sprung from one man (Hebrews 11:12), so would God out of the faithful remnant once more create a people. (Comp. Ezekiel 33:24, where the exiles arc represented as boastfully inverting the argument: “Abraham was one, and we are many; therefore we shall prosper, the chances are in our favour.”)

Read Charles John Ellicott on Isaiah 51 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 2. I called him alone] As I have made out of one a great nation; so, although ye are brought low and minished, yet I can restore you to happiness, and greatly multiply your number.

Read AdamClarke on Isaiah 51 →
CambridgeThe Cambridge Bible for Schools and Colleges

2. The explanation of the figure. I called him alone] lit. “as one,” i.e. a single individual. blessed him, and increased him] Cf. Genesis 12:2-3; Genesis 22:17. The strict rendering of the Massoretic text would be “that I might bless” &c.; but the verbs should no doubt be pointed as consec. impfs. Without completing the analogy, the prophet proceeds at once in the next verse to comfort the spiritual children of Abraham with the assurance of the restoration of Zion.

Read Cambridge on Isaiah 51 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Look unto Abraham - What was figuratively expressed in the former verse is here expressed literally.

Read Albert Barnes on Isaiah 51 →

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

BSBBerean Standard Bible2020

Look to Abraham your father, and to Sarah who gave you birth. When I called him, he was but one; then I blessed him and multiplied him.

WEBWorld English Bible2000

Look to Abraham your father, and to Sarah who bore you; for when he was but one I called him, I blessed him, and made him many.

MSBMajority Standard Bible2022

Look to Abraham your father, and to Sarah who gave you birth. When I called him, he was but one; then I blessed him and multiplied him.

NETBNew English Translation2006

Look at Abraham, your father, and Sarah, who gave you birth. When I summoned him, he was a lone individual, but I blessed him and gave him numerous descendants.

Tyndale line

KJVKing James Version1611

Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.

ASVAmerican Standard Version1901

Look unto Abraham your father, and unto Sarah that bare you; for when he was but one I called him, and I blessed him, and made him many.

RVARevised Version, American1894

Look unto Abraham your father, and unto Sarah that bare you: for when he was but one I called him, and I blessed him, and made him many.

NWBWebster's Bible1833

Look to Abraham your father, and to Sarah that bore you: for I called him alone, and blessed him, and increased him.

GNVGeneva Bible1599

Consider Abraham your father, and Sarah that bare you: for I called him alone, and blessed him, and increased him.

Strictly literal

DBYDarby Translation1890

Look unto Abraham your father, and unto Sarah that bore you; for I called him when he was alone, and blessed him, and multiplied him.

YLTYoung's Literal Translation1862

Look attentively unto Abraham your father, And unto Sarah — she bringeth you forth, For — one — I have called him, And I bless him, and multiply him.

LSVLiteral Standard Version2020

Look attentively to your father Abraham, || And to Sarah—she brings you forth, || For—one—I have called him, || And I bless him, and multiply him.”

ILTInterlinear Literal Translation2000

Look unto Abraham your father, and unto Sarah that bore you; for he was one when I called him, and I blessed him, and I increased him.

ULBUnlocked Literal Bible2017

Look at Abraham, your father, and to Sarah, who bore you; for when he was a lone individual, I called him. I blessed him and made him many.

From the Latin

DRADouay-Rheims (Challoner)1899

Look unto Abraham your father, and to Sara that bore you: for I called him alone, and blessed him, and multiplied him.

Simplified

FBVFree Bible Version2020

Look back at Abraham your father, and Sarah who gave birth to you. When I called him, he was only one man, but then I blessed him and he had many descendants.

BBEBible in Basic English1949

Let your thoughts be turned to Abraham, your father, and to Sarah, who gave you birth: for when he was but one, my voice came to him, and I gave him my blessing, and made him a great people.

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.

clauseverbהַבִּ֨יטוּ֙lookprepositional phrase · prepositionalprepositional phraseאֶלtonoun phraseאַבְרָהָ֣םAbrahamnoun phraseאֲבִיancestorכֶ֔םyourוְandprepositional phraseאֶלtonoun phraseשָׂרָ֖הSarahclauseverbתְּחוֹלֶלְ[who].sheobjectכֶ֑םbrought.you.forthכִּי(dm)clauseadverbialאֶחָ֣דone.[person]verbקְרָאתִ֔יIobjectוcalled.himוַandclauseverbאֲבָרְכֵ֖Iobjectהוּblessed.himוְandclauseverbאַרְבֵּֽIobjectהוּmultiplied.him

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text, Septuagint, and several Dead Sea Scrolls agree on the wording of this verse, with the Septuagint reflecting the Hebrew closely. The variations in the Dead Sea Scrolls are minimal, with some words restored by editors, but they confirm the essential message of the verse.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הַבִּ֙יטוּ֙ אֶל־ אַבְרָהָ֣ם אֲבִיכֶ֔ם וְאֶל־ שָׂרָ֖ה תְּחוֹלֶלְכֶ֑ם כִּי־ אֶחָ֣ד קְרָאתִ֔יו וַאֲבָרְכֵ֖הוּ וְאַרְבֵּֽהוּ׃ ס

Septuagintthe Greek the translators chose, word by word
הַבִּ֙יטוּ֙ἐμβλέψατεאֶל־εἰςאַבְרָהָ֣םαβρααμאֲבִיכֶ֔םὑμῶνוְאֶל־εἰςשָׂרָ֖הσαρρανתְּחוֹלֶלְכֶ֑םὑμᾶςכִּי־ὅτιאֶחָ֣דεἷςקְרָאתִ֔יוκαὶוַאֲבָרְכֵ֖הוּαὐτὸνוְאַרְבֵּֽהוּ׃ סαὐτόν

12 of the 12 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

הביטו אל אברהם אבי׳כמה ואל שרה תחולל׳כםה כיא אחד קרתי׳הו ואפר׳הו וארב׳הו

12 words on the leather.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

הביטו אל אברהם אבי׳כם ואל שרה תחולל׳כם כי אחד קראתי׳ו ואברכ׳הו וארב׳הו

10 words on the leather — 2 partly restored.

Dead Sea Scrolls — 4Q56a copy a thousand years older than the Leningrad Codex

[הביטו] [אל] [אברהם] [אבי׳כם] ואל שרה תחלל׳כם

7 words of the verse are on this fragment — 4 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.

Isaiah 51:2נָבַטlooklookנָבַטאֶלtotoאֶלאַבְרָםAbrahamAbrahamאַבְרָםאָבancestor yoancestor yourאָבאֶלand toand toאֶלשָׂרָהSarahSarahשָׂרָהחוּל[who] she g[who] she gave חוּלכִּיififכִּיאֶחָדone [personone [person]אֶחָדקָרָאI called hiI called himקָרָאבָּרַךְand I blessand I blessed hבָּרַךְרָבָהand I multiand I multiplieרָבָהאָבfatherfatherאָבחָדַדto go eithto go either waחָדַדשָׂרָהprincessprincessשָׂרָהקָרָאto encountto encounter: mקָרָארָבַבto multiplto multiply tenרָבַבפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫העָמָלtroubletroubleעָמָלשָׁמַיheavenheavenשָׁמַייִצְחָקIsaacIsaacיִצְחָקשָׂרָהSarahSarahשָׂרָהקָבַרto buryto buryקָבַראֵםmothermotherאֵםצָחַקto laughto laughצָחַקאַבְרָםAbrahamAbrahamאַבְרָםטֶ֫רֶםbeforebeforeטֶ֫רֶםיָדַעto knowto knowיָדַעכֶּ֫בֶשׂlamblambכֶּ֫בֶשׂ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 51:2

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.

look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
הַבִּ֙יטוּ֙ha.Bi.tu look H5027 Verb · Hiphil · imperative second person masculine plural
69× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to look or regard something carefully. It can also mean to show favor or care for someone. In the Bible, it is used to describe how God looks at his people with favor and care, as seen in Psalm 138:6.
Amplified meaning
regard carefully, show favor
Tyndale gloss
to look
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָבַט] vb. Pi., Hiph. look

Pi. look

Hiph. look

base

Brown-Driver-Briggs glosses

H5027 נָבַט look

Strong's Hebrew Dictionary

5027 nabat naw-bat'

a primitive root; to scan, i.e. look intently at; by

implication, to regard with pleasure, favor or care:--(cause

to) behold, consider, look (down), regard, have respect, see.

Translators Brief Hebrew Lexicon

נָבַט (na.vat) — to look.

1) to look, regard

1a) (Piel) to look

1b) (Hiphil)

1b1) tolook

1b2) to regard, show regard to, pay attention to, consider

1b3) to look upon, regard, show regard to

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine plural
HVhv2mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

look:

(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek

(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;

look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
אַבְרָהָ֣ם'av.ra.Ham Abraham H85 Noun proper masculine
175× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Abraham was a key figure in the Bible, the later name of Abram, and father of many children, including Ishmael and Isaac. He is first mentioned in Genesis 11:26 and his story is told throughout the book of Genesis. Abraham's life and faith are still studied today.
Amplified meaning
the father of faith
Tyndale gloss
Abraham
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham

base

Brown-Driver-Briggs glosses

H85 אַבְרָם Abram = אַבְרָהָם Abraham

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.…

Easton's Bible Dictionary

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.…

American Tract Society Bible Dictionary

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…

look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
אֲבִיכֶ֔ם'a.vi.Khem ancestor your H1 Noun common masculine singular construct · suffix
1,213× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Tyndale gloss
father
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָב 1101 n.m. father

father of individual

of God as father of his people

head of household, family or clan

ancestor

originator or patron of a class, profession, or art

fig. of producer, generator

fig. of benevolence & protection

term of respect & honor

specif., ruler, chief (late)

base

Brown-Driver-Briggs glosses

H1 אָב father . father of individual

. of God as father of his people

. head of household, family or clan

. ancestor

. originator or patron of a class, profession, or art

. fig. of producer, generator

. fig. of benevolence & protection

. term of respect & honor

. specif., ruler, chief (late)

Strong's Hebrew Dictionary

1 'ab awb

a primitive word; father, in a literal and immediate, or

figurative and remote application):--chief,

(fore-)father(-less), X patrimony, principal. Compare names

in "Abi-".

Translators Brief Hebrew Lexicon

אָב (av) — father.

1) father of an individual

2) of God as father of his people

3) head or founder of a household, group, family, or clan

4) ancestor

4a) grandfather, forefathers - of person

4b) of people

5) originator or patron of a class, profession, or art

6) of producer, generator (fig.)

7) of benevolence and protection (fig.)

8) term of respect and honour

9) ruler or chief (spec.)

Also means: av (אַב "father" H0002)

אָב (av) — (Huram)-abi.

A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;

Combined with chi.ram (חִירָם "Hiram" H2438H)

אָב (av) — father of.

The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;

son of: Zeror (H6872C); married to Maacah (H4601N);

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp2mp
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
וְאֶל־ve.'el- and to H413 Conjunction · preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep — Conjunction · preposition
HC/R
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
שָׂרָ֖הsa.Rah Sarah H8283 Noun proper feminine
38× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Sarah was Abraham's wife and the mother of Isaac, a key figure in the book of Genesis. Her name means noblewoman, reflecting her high social status. She is first mentioned in Genesis 11:29.
Amplified meaning
noblewoman, mother of Isaac
Tyndale gloss
Sarah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂרָה 37 n.pr.f. wife of Abraham (princess)

base

Brown-Driver-Briggs glosses

H8283 שָׂרָה wife of Abraham

Strong's Hebrew Dictionary

8283 Sarah saw-raw'

the same as 8282; Sarah, Abraham's wife:--Sarah.

see HEBREW for 08282

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper feminine
HNpf
Bible dictionarieson the English sense
Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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…

Hitchcock's Bible Names Dictionary

lady; princess; princess of the multitude

look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
תְּחוֹלֶלְכֶ֑םte.cho.lel.Khem [who] she gave birth to you H2342 Verb piel imperfect third person feminine singular · suffix
58× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to twist or whirl, and can describe dancing, pain, or fear. It is used to convey strong emotions or physical struggles, such as childbirth or great fear.
Amplified meaning
bore you, brought you forth
Tyndale gloss
to twist: tremble
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.

Brown-Driver-Briggs Hebrew Lexicon (full)

חוּל [חִיל] vb. whirl, dance, writhe

Qal

dance

twist, writhe

whirl, whirl about

Po‛lel

dance

writhe in travail with, bear, bring forth (poet.)

wait anxiously

Po‛lal

be made to writhe

be brought forth

Hiph. cause to be in anguish

Hoph. be born

Hithpol.

whirling

writhing, suffering torture

wait longingly

Hithpalp. and she writhed in anxiety

base

[חול, חִיל] vb. be firm, strong

base

Brown-Driver-Briggs glosses

H2342a חוּל [חִיל] whirl, dance, writhe .. dance

. twist, writhe

. whirl, whirl about

.. dance

. writhe in travail with, bear, bring forth (poet.)

. wait anxiously

.. be made to writhe

. be brought forth

. cause to be in anguish

. be born

. . whirling

. writhing, suffering torture

. wait longingly

. and she writhed in anxiety

H2342b חול, חִיל br firm, strong

Strong's Hebrew Dictionary

2342 chuwl khool

or chiyl {kheel}; a primitive root; properly, to twist or

whirl (in a circular or spiral manner), i.e. (specifically) to

dance, to writhe in pain (especially of parturition) or fear;

figuratively, to wait, to pervert:--bear, (make to) bring

forth, (make to) calve, dance, drive away, fall grievously

(with pain), fear, form, great, grieve, (be) grievous, hope,

look, make, be in pain, be much (sore) pained, rest, shake,

shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),

tremble, trust, wait carefully (patiently), be wounded.

Translators Brief Hebrew Lexicon

חוּל (chul) — to twist: tremble.

: tremble/fear

1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained

1a) (Qal)

1a1) to dance

1a2) to twist, writhe

1a3) to whirl, whirl about

1b) (Polel)

1b1) to dance

1b2) to writhe (in travail with), bear, bring forth

1b3) to wait anxiously

1c) (Pulal)

1c1) to be made to writhe, be made to bear

1c2) to be brought forth

1d) (Hophal) to be born

1e) (Hithpolel)

1e1) whirling (participle)

1e2) writhing, suffering torture (participle)

1e3) to wait longingly

1f) (Hithpalpel) to be distressed

חִיל (chil) — be firm.

to be firm, strong

חוּל (chul) — to twist: give birth.

: give_birth

1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained

1a) (Qal)

1a1) to dance

1a2) to twist, writhe

1a3) to whirl, whirl about

1b) (Polel)

1b1) to dance

1b2) to writhe (in travail with), bear, bring forth

1b3) to wait anxiously

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-o-Imperf-3fs | Suff — Verb piel imperfect third person feminine singular · suffix
HVpi3fs/Sp2mp
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
כִּי־ki- if H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
אֶחָ֣ד'e.Chad one [person] H259 Adj
971× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Amplified meaning
alone, unique
Tyndale gloss
one
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶחָד 972 adj.num. one

one

= each, every

= a certain

= indef. art.

only, & (fem.) once

one … another, one … the other

as ordinal first

in combin.

base

Brown-Driver-Briggs glosses

H259 אֶחָד one . one

. = each, every

. = a certain

. = indef. art.

. only, & (fem.) once

. one … another, one … the other

. as ordinal first

. in combin.

Strong's Hebrew Dictionary

259 'echad ekh-awd'

a numeral from 258; properly, united, i.e. one; or (as an

ordinal) first:--a, alike, alone, altogether, and,

any(-thing), apiece, a certain, (dai-)ly, each (one), +

eleven, every, few, first, + highway, a man, once, one, only,

other, some, together,

see HEBREW for 0258

Translators Brief Hebrew Lexicon

אֶחָד (e.chad) — one.

1) one (number)

1a) one (number)

1b) each, every

1c) a certain

1d) an (indefinite article)

1e) only, once, once for all

1f) one...another, the one...the other, one after another, one by one

1g) first

1h) eleven (in combination), eleventh (ordinal)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAcfsa
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
קְרָאתִ֔יוke.ra.Tiv I called him H7121 Verb qal perfect first person common singular · suffix
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Amplified meaning
summoned, invited
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffix
HVqp1cs/Sp3ms
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
וַאֲבָרְכֵ֖הוּva.'a.va.re.Khe.hu and I blessed him H1288 Conjunction · verb piel first person common singular · suffix
330× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To bless means to praise or honor God, often by kneeling in worship. In the Bible, people bless God and God blesses people, showing favor and care for them, as seen in the story of Abraham and his descendants.
Amplified meaning
praised, honored
Tyndale gloss
to bless
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.

Brown-Driver-Briggs Hebrew Lexicon (full)

[בָּרַךְ] 329 vb. kneel, bless

Qal

kneel down

bless

Niph. bless oneself

Pi.

bless God, adore with bended knees

God blesses

men bless men

salute, greet, with an invocation of blessing

bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates

Pu.

pass. to be blessed, adored

prospered by God

have prosperity invoked, by Balaam

in gratitude

Hiph. and he made his camel kneel

Hithp. bless oneself, congratulate oneself in his heart

base

Brown-Driver-Briggs glosses

H1288 בָּרַךְ kneel, bless .. kneel down

. bless

. bless oneself

. . bless God, adore with bended knees

. God blesses

. men bless men

. salute, greet, with an invocation of blessing

. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates

. . pass. to be blessed, adored

. prospered by God

. have prosperity invoked, by Balaam

. in gratitude

. and he made his camel kneel

. bless oneself, congratulate oneself in his heart

Strong's Hebrew Dictionary

1288 barak baw-rak'

a primitive root; to kneel; by implication to bless God (as

an act of adoration), and (vice-versa) man (as a benefit);

also (by euphemism) to curse (God or the king, as treason):--X

abundantly, X altogether, X at all, blaspheme, bless,

congratulate, curse, X greatly, X indeed, kneel (down),

praise, salute, X still, thank.

Translators Brief Hebrew Lexicon

בָּרַךְ (ba.rakh) — to bless.

1) to bless, kneel

1a) (Qal)

1a1) to kneel

1a2) to bless

1b) (Niphal) to be blessed, bless oneself

1c) (Piel) to bless

1d) (Pual) to be blessed, be adored

1e) (Hiphil) to cause to kneel

1f) (Hithpael) to bless oneself

2) (TWOT) to praise, salute, curse

Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-Imperf-1cs | Suff — Conjunction · verb piel first person common singular · suffix
HC/Vpu1cs/Sp3ms
look to Abraham ancestor your and to Sarah [who] she gave birth to you if one [person] I called him and I blessed him and I multiplied him
וְאַרְבֵּֽהוּ׃ סve.'ar.Be.hu and I multiplied him H7235 Conjunction · verb hiphil first person common singular · suffix
227× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to increase or grow, like a plant shooting up. It is used in the Bible to describe something getting bigger or more abundant. The KJV translates it as abundance or bring up.
Amplified meaning
increased, made many
Tyndale gloss
to multiply
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רָבָה] 225 vb. be, or become, much, many, great

Qal 59

become many, numerous

be great

grow great (Aramaism)

Pi. 4 make large, increase

Hiph. 162

make much or many

make great, obj. pers.

base

[רָבָה] vb. shoot;—only Qal Gn 21:20

ref

Brown-Driver-Briggs glosses

H7235a רָבָה be, or become, much, many, great .. become many, numerous

. . be great

. grow great (Aramaism)

. make large, increase

. . make much or many

. make great, obj. pers.

H7235b רָבָה shoot

Strong's Hebrew Dictionary

7235 rabah raw-baw'

a primitive root; to increase (in whatever respect):--(bring

in) abundance (X -antly), + archer (by mistake for 7232), be

in authority, bring up, X continue, enlarge, excel,

exceeding(-ly), be full of, (be, make) great(-er, -ly,

X -ness), grow up, heap, increase, be long, (be, give, have,

make, use) many (a time), (any, be, give, give the, have) more

(in number), (ask, be, be so, gather, over, take, yield) much

(greater, more), (make to) multiply, nourish, plenty(-eous), X

process (of time), sore, store, thoroughly, very.

see HEBREW for 07232

Translators Brief Hebrew Lexicon

רָבָה (ra.vah) — to multiply.

1) be or become great, be or become many, be or become much, be or become numerous

1a) (Qal)

1a1) to become many, become numerous, multiply (of people, animals, things)

1a2) to be or grow great

1b) (Piel) to make large, enlarge, increase, become many

1c) (Hiphil)

1c1) to make much, make many, have many

1c1a) to multiply, increase

1c1b) to make much to do, do much in respect of, transgress greatly

1c1c) to increase greatly or exceedingly

1c2) to make great, enlarge, do much

Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)

רָבָה (ra.vah) — to shoot.

(Qal) to shoot

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-Imperf-1cs | Suff — Conjunction · verb hiphil first person common singular · suffix
HC/Vhu1cs/Sp3ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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