Jeremiah 36:16 — Word Study
WLCוַיְהִ֗י כְּשָׁמְעָם֙ אֶת־ כָּל־ הַדְּבָרִ֔ים פָּחֲד֖וּ אִ֣ישׁ אֶל־ רֵעֵ֑הוּ וַיֹּֽאמְרוּ֙ אֶל־ בָּר֔וּךְ הַגֵּ֤יד נַגִּיד֙ לַמֶּ֔לֶךְ אֵ֥ת כָּל־ הַדְּבָרִ֖ים הָאֵֽלֶּה׃
BSAWhen they had heardshâmaʻ [listened with attention and obedience] allkôl these wordsdâbâr they turned toʼêl [in fear, one toward another] oneʼîysh anotherrêaʻ in fearpâchad■ [dread, being startled] and saidʼâmar▸ toʼêl BaruchBârûwk [the blessed one, Jeremiah's friend] ◂Surely we must reportnâgad [certainly, without a doubt, tell, declare openly] allkôl theseʼêl-leh wordsdâbâr [messages, matters] to the kingmelek [the ruler, the sovereign]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֗י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כְּשָׁמְעָם֙ | when heard they | Preposition, verb qal infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַדְּבָרִ֔ים | the words | Particle, noun common masculine plural absolute |
| פָּחֲד֖וּ | they were in dread | Verb, Qal, perfect third person common plural |
| אִ֣ישׁ | each | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| רֵעֵ֑הוּ | neighbor his | Noun common masculine singular construct, suffix |
| וַיֹּֽאמְרוּ֙ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| אֶל־ | to | Preposition |
| בָּר֔וּךְ | Baruch | Noun proper masculine |
| הַגֵּ֤יד | certainly | Verb, Hiphil, infinitive absolute |
| נַגִּיד֙ | we will tell | Verb, Hiphil, imperfect first person common plural |
| לַמֶּ֔לֶךְ | to the king | Preposition, noun common masculine singular absolute |
| אֵ֥ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַדְּבָרִ֖ים | the things | Particle, noun common masculine plural absolute |
| הָאֵֽלֶּה׃ | these | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.” |
| KJV | Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words. |
| ASV | Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, We will surely tell the king of all these words. |
| YLT | and it cometh to pass, when they hear all the words, they have been afraid one at another, and say unto Baruch, 'We do surely declare to the king all these words.' |
| WEB | Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all these words.” |
| BBE | Now it came about that, after hearing all the words, they said to one another in fear, We will certainly give the king an account of all these words. |
Where they part company is הַגֵּ֤יד — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that detail their reaction and what they communicated.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Jeremiah 36:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Reading of the Scrollgenerated
Jeremiah 36:16 describes a pivotal moment when the people, after hearing the words read by Baruch, are struck with fear and realize the urgency of reporting these words to the king. This reflects their understanding of the weight of the message and its implications for their leadership and community. The surrounding verses illustrate the context of this reading and the reactions of the listeners, emphasizing the seriousness of the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:24 | Yet in hearing all these words, the king and his servants did not become frightened or tear their garments. |
| 2 | Acts 24:25–26 | As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, “You may go for now. When I find the time, I will call for you.” |
| 3 | Jeremiah 13:18 | Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.” |
| 4 | Jeremiah 38:1–4 | Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jucal son of Shelemiah, and Pashhur son of Malchijah heard that Jeremiah had been telling all the people: |
| 5 | Amos 7:10–11 | Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — פָּחֲד֖וּ, pa.cha.Dugenerated
The verb פָּחַד (pachad) means to dread or fear, indicating a strong emotional response to what they have heard. This word captures the essence of being startled or filled with awe, often in the presence of something significant or alarming.
In this verse, the use of פָּחַד highlights the gravity of the message they received. Their fear prompts them to turn to one another, illustrating a communal response to the weight of the words they have just heard.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the key terms in this verse, particularly the sense of fear and the necessity to report to the king.
Sentence Structuregenerated
The main verb is וַיֹּֽאמְרוּ֙, and they said, which governs the entire sentence. The structure includes a series of phrases that describe their actions and reactions after hearing the words.
The sentence is built around the sequence of events: first, they hear, then they turn in fear, and finally, they communicate their decision to Baruch. This ordered structure emphasizes the flow of their emotional response.
Septuagint Backgroundgenerated
The Septuagint translates פָּחַד as συνεβουλεύσαντο, which conveys a sense of deliberation or counsel. This choice indicates that their fear led them not only to react but also to consider their next steps carefully.
This reflects a broader interpretation of their fear, suggesting that it prompted them to seek advice on how to proceed with the message they received.
In plain words — the whole versegenerated
Jeremiah 36:16 shows the people reacting to the words they heard from Baruch. They were afraid and realized they needed to tell the king about everything that was said. This moment emphasizes the seriousness of the message and their responsibility to act.
Frequently Asked Questionsgenerated
The fear arose from the weight of the words they heard, which likely contained messages of warning or judgment.
They understood the importance of the message and felt it was necessary to inform the king, indicating their respect for authority and the seriousness of the content.
The word 'report' suggests a formal declaration of the contents of the scroll, highlighting the urgency and importance of the message.
This verse reflects the theme of accountability and the need for the people to respond to God's warnings through Jeremiah's prophecies.
Reflection Questionsgenerated
- What are some messages or warnings in my life that I need to take seriously?
- How can I ensure that I am attentive to what I hear, especially when it concerns important matters?
- In what ways can I communicate important truths to those in authority around me?
- How do I respond when faced with messages that evoke fear or concern?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 36:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow it came to pass, when they had heard all the words,.... In the roll or book read by Baruch; they heard them read patiently, which was what the king afterwards would not do: they were afraid both
Read John Gill on Jeremiah 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.
Read Robert Jamieson on Jeremiah 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is hardly to be imagined that all these counsellors should sit still till they had heard all Jeremiah’ s prophecies for twenty-two years read, but all signifies many, or the sense and substance of all the prophecies. They were all of them afraid: Jeremiah had now been above twenty years a prophet to this people, and doubtless in great esteem for eighteen years of it, while Josiah was alive, and one whose prophecies they could not but observe had been oft accomplished; therefore they could not but be afraid that they should see these words also fulfilled, and took themselves bound in duty to acquaint the king with them. Some, if not all, of these probably had been great men in Josiah’ s…
Read Matthew Poole on Jeremiah 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 36:16 Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.Ver. 16. They were afraid, both one and other,] Expavescunt et sese mutuo respiciunt; they were afraid, and looked one upon another, being much distracted at this new and unexpected occurrence; neither wist they at first what to do, being affected after a sort, and smitten with the weightiness of the business. We will surely tell the king.] They durst do no otherwise; for if these things should have come to the king’ s ear, and they not first tell him, they might come into the danger of his displeasure. Alter…
Read John Trapp on Jeremiah 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) They were afraid both one and other . . .—The words indicate a conflict of feelings. They were alarmed for themselves and their country as they heard, with at least a partial faith, the woes that were threatened as impending. They were alarmed also for the safety of the prophet and the scribe who had the boldness to utter those woes. They have no hostile purpose in communicating what they had heard to the king, but the matter had come to their official knowledge, and they had no alternative but to report it (Leviticus 5:1; Proverbs 29:24).
Read Charles John Ellicott on Jeremiah 36 →
CambridgeThe Cambridge Bible for Schools and Colleges16. they turned in fear one toward another] lit. they trembled every one to his neighbour, i.e. they looked at each other and trembled. unto Baruch] omit with LXX.
Read Cambridge on Jeremiah 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey were afraid both one and other - literally, “they trembled each to his neighbor,” i. e., they showed their alarm by their looks and gestures one to another.
Read Albert Barnes on Jeremiah 36 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. They were afraid — Literally, they trembled each to his fellow. They showed the alarm with which these words filled their minds.
Read Daniel Denison Whedon on Jeremiah 36 →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
When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.”
Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all these words.”
When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.”
When they had heard it all, they expressed their alarm to one another. Then they said to Baruch, “We must certainly give the king a report about everything you have read!”
Tyndale line
Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.
Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, We will surely tell the king of all these words.
Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, We will surely tell the king of all these words.
Now it came to pass when they had heard all the words, they were afraid both one and another, and said to Baruch, We will surely tell the king of all these words.
Now when they had heard all the wordes, they were afraid both one and other, and said vnto Baruch, We will certifie the King of all these wordes.
Strictly literal
And it came to pass, when they heard all the words, they turned in fear one toward another, and said unto Baruch, We will certainly report to the king all these words.
and it cometh to pass, when they hear all the words, they have been afraid one at another, and say unto Baruch, 'We do surely declare to the king all these words.'
and it comes to pass, when they hear all the words, they have been afraid—one to another—and say to Baruch, “We surely declare all these words to the king.”
Now it came to pass, when they heard all the words, they looked terrified at each other, and they said unto Baruch, We will surely tell the king of all these words.
It happened that when they heard all these words, each man turned in fear to the one next to him and said to Baruch, “We must certainly report all of these words to the king.”
From the Latin
And when they had heard all the words, they looked upon one another with astonishment, and they said to Baruch: We must tell the king all these words.
Simplified
After they'd heard everything, they were frightened and looked at each other. They said to Baruch, “We've got to tell the king about all this.”
Now it came about that, after hearing all the words, they said to one another in fear, We will certainly give the king an account of all these words.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 15 of the 19 words matched. The Septuagint's translation reflects a different word order and interpretation, but the core message remains consistent across both texts.
וַיְהִ֗י כְּשָׁמְעָם֙ אֶת־ כָּל־ הַדְּבָרִ֔ים פָּחֲד֖וּ אִ֣ישׁ אֶל־ רֵעֵ֑הוּ וַיֹּֽאמְרוּ֙ אֶל־ בָּר֔וּךְ הַגֵּ֤יד נַגִּיד֙ לַמֶּ֔לֶךְ אֵ֥ת כָּל־ הַדְּבָרִ֖ים הָאֵֽלֶּה׃
15 of the 19 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 36:16
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
פָּחַד (pachad) is a Hebrew verb meaning to dread or fear. It encompasses being startled or filled with awe, with various forms indicating different intensities of dread. The root conveys a sense of alarm and reverence, appearing in contexts that evoke both fear and respect.
פָּחַד vb. dread, be in dread, in awe
Qal
be in dread
be in awe
Pi. be in great dread
Hiph. filled my bones with dread
base
H6342 פָּחַד dread, be in dread, in awe
6342 pachad paw-kkad'
a primitive root; to be startled (by a sudden alarm); hence,
to fear in general:--be afraid, stand in awe, (be in) fear,
make to shake.
פָּחַד (pa.chad) — to dread.
1) to fear, tremble, revere, dread, be in awe or dread
1a) (Qal)
1a1) to be in dread
1a2) to be in awe
1b) (Piel) to be in great dread
1c) (Hiphil) to cause to dread
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
בָּרוּךְ (Baruwk) means 'blessed' and refers to a name associated with several individuals in the Old Testament. These include Baruch, the friend and scribe of Jeremiah, and priests involved in rebuilding Jerusalem after the Exile. The word is derived from a passive participle form, indicating a state of being blessed.
בָּרוּךְ n.pr.m. (blessed)
friend and amanuensis of Jeremiah
a priest, son of Zabbai (Zaccai)
son of Colhozeh, of the tribe of Judah
base
H1263 בָּרוּךְ
1263 Baruwk baw-rook'
passive participle from 1288; blessed; Baruk, the name of
three Israelites:--Baruch.
see HEBREW for 01288
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.3.20;
son of: Zabbai (H2079H)
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
A man living at the time of Exile and Return, only mentioned at Neh.10.6
§ Baruch = "blessed"
1) friend, amanuensis, and faithful attendant of Jeremiah
2) a priest, the son of Zabbai who assisted Nehemiah in rebuilding the walls of Jerusalem
3) a priest, or family of priests, who signed the covenant with Nehemiah
4) son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah
בָּרוּךְ (ba.rukh) — Baruch.
N-proper — Noun proper masculineHNpm
ba'-ruk, bar'-uk (baruk; Barouch, "blessed"):
(1) Son of Neriah and brother of Seraiah, King Zedekiah's chamberlain (Jer 51:59). He was the devoted friend (Jer 32:12), the amanuensis (36:4 ff,32) and faithful attendant (36:10 ff; Josephus, Ant, X, vi, 2) of the prophet Jeremiah. He seems to have been of noble family (see Ant, X, ix, 1; compare Jer 51:59; Baruch 1:1). He was also according to Josephus a man of unusual acquirements (Ant., X, ix, 1). He might have risen to a high position and seemed conscious of this, but under Jeremiah's influence (see Jer 45:5) he repressed his ambition, being content to throw in his lot with the great prophet whose secretary and companion…
Baruch
Blessed. (1.) The secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting.
During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he…
(blessed). Son of Neriah, the friend, (Jeremiah 32:12) amanuensis, (Jeremiah 26:4-32) and faithful attendant of Jeremiah. (Jeremiah 36:10) ff. (B.C. 603.) He was of a noble family, comp. (Jeremiah 51:59) Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, (Jeremiah 43:3) cf. Jere 27:13 And he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. (Jeremiah…
1. The son of Neriah, of a distinguished family in the tribe of Judah. He was the faithful friend of Jeremiah. About 605 B. C. he wrote down, from the lips of Jeremiah, all the divine messages to that prophet, and subsequently read them to the people, and again to certain princes. These last took the book, and soon made known its contents to king Jehoiakim, who impiously destroyed it. Baruch wrote it down a second time as before, with some additions, Jer 36:1- 32.
He is supposed by some to have accompanied his brother Seraiah to Babylon, with the predictions of Jeremiah respecting that city, Jer 51:59-64. He afterwards shared the persecution of the prophet, was imprisoned with him, and forced to go to Egypt with the rebellious Jews,
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
HVhi1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp
See TALE.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
