Jeremiah 39:15 — Word Study
WLCוְאֶֽל־ יִרְמְיָ֖הוּ הָיָ֣ה דְבַר־ יְהוָ֑ה בִּֽהְיֹת֣וֹ עָצ֔וּר בַּחֲצַ֥ר הַמַּטָּרָ֖ה לֵאמֹֽר׃
BSAAnd while [Jeremiah] had beenhâyâh■ [the prophet whom Jehovah has appointed] confinedʻâtsâr [shut up, restrained] in the courtyardchâtsêr [court, village] of the guardmaṭṭârâʼ [guardhouse, place of watchmen] the worddâbâr [thing, matter, Chronicles] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] had comehâyâh [existed, came into being] toʼêl [him]Yirmᵉyâh [toward Jeremiah]
| Greek | English | Parsing |
|---|---|---|
| וְאֶֽל־ | and to | Conjunction, preposition |
| יִרְמְיָ֖הוּ | Jeremiah | Noun proper masculine |
| הָיָ֣ה | it had come | Verb, Qal, perfect third person masculine singular |
| דְבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| בִּֽהְיֹת֣וֹ | when was he | Preposition, verb qal infinitive construct common, suffix |
| עָצ֔וּר | shut up | Verb, Qal, participle (passive) masculine singular |
| בַּחֲצַ֥ר | in [the] courtyard of | Preposition, noun common both singular construct |
| הַמַּטָּרָ֖ה | the guard | Particle, noun common feminine singular absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And while Jeremiah had been confined in the courtyard of the guard, the word of the LORD had come to him: |
| KJV | ¶ Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying, |
| ASV | Now the word of Jehovah came unto Jeremiah, while he was shut up in the court of the guard, saying, |
| YLT | And unto Jeremiah hath a word of Jehovah been — in his being detained in the court of the prison — saying: |
| WEB | Now Yahweh’s word came to Jeremiah while he was shut up in the court of the guard, saying, |
| BBE | Now the word of the Lord came to Jeremiah while he was shut up in the place of the armed watchmen, saying, |
Where they part company is הָיָה — see How Translations Differ.
The sentence has one main clause with two subordinate phrases providing context about Jeremiah's situation.






7 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 39:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jeremiah's Imprisonment and Prophecygenerated
Jeremiah 39:15 describes a pivotal moment when Jeremiah, confined in the guard's courtyard, receives a word from the LORD. This event occurs during a time of great distress for Jerusalem, as the city faces impending destruction. The surrounding verses highlight the circumstances of his imprisonment and the significance of the message he is about to receive, which is a reminder of God's ongoing communication with His prophets even in dire situations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 39:14 | had Jeremiah brought from the courtyard of the guard, and they turned him over to Gedaliah son of Ahikam, the son of Shaphan, to take him home. So Jeremiah remained among his own people. |
| 2 | Jeremiah 32:1–2 | This is the word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. |
| 3 | Jeremiah 36:1–5 | In the fourth year of Jehoiakim son of Josiah king of Judah, this word came to Jeremiah from the LORD: |
| 4 | Jeremiah 37:21 | So King Zedekiah gave orders for Jeremiah to be placed in the courtyard of the guard and given a loaf of bread daily from the street of the bakers, until all the bread in the city was gone. So Jeremiah remained in the courtyard of the guard. |
| 5 | 2 Timothy 2:9 | for which I suffer to the extent of being chained like a criminal. But the word of God cannot be chained! |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוָ֑ה, Yah.wehgenerated
The name יְהוָה (Yahweh) is the proper name of God in the Hebrew Bible, often translated as 'the LORD.' It signifies God's eternal and self-existent nature, emphasizing His covenant relationship with Israel. This name appears frequently throughout the Old Testament, particularly in contexts of divine revelation and promise.
In this verse, יְהוָה is crucial as it identifies the source of the message Jeremiah receives. The use of this name underscores the authority and significance of the word that comes to him, highlighting that it is not merely a human message but one that carries divine weight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הָיָ֣ה (it had come) governs the whole sentence, indicating the action of the word coming to Jeremiah. The structure includes a prepositional phrase describing where Jeremiah is confined, followed by the subject and additional details about the message.
The word order emphasizes the confinement of Jeremiah, placing it at the forefront of the sentence, which sets the context for the divine communication he receives.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֑ה as κυρίου (kurios), which is the Greek term for 'Lord'. This choice reflects the translators' intent to convey the authority of God in the context of the message being delivered to Jeremiah.
The Greek word ἐγένετο is used for הָיָה, indicating the action of coming into being or occurring, which aligns with the Hebrew meaning but carries a slightly different nuance in Greek.
In plain words — the whole versegenerated
Jeremiah 39:15 tells us that while Jeremiah was confined in the courtyard of the guard, the word of the LORD came to him. This shows that even in difficult circumstances, God communicates with His prophets, providing them with guidance and messages for His people.
Frequently Asked Questionsgenerated
It signifies that God is actively communicating with Jeremiah, providing him with divine insight and direction despite his confinement.
Jeremiah was confined due to his prophecies and messages that were not well received by the leaders of Jerusalem, particularly during a time of crisis.
The courtyard of the guard represents a place of restriction and oversight, highlighting the challenges Jeremiah faced as a prophet during a tumultuous period in Israel's history.
This verse illustrates that God's communication with His prophets is not limited by their circumstances; He continues to speak and guide them even when they are in confinement.
Reflection Questionsgenerated
- How can I recognize God's guidance in my life, especially during difficult times?
- What does Jeremiah's experience teach us about faithfulness in challenging circumstances?
- In what ways can I be open to receiving messages from God, like Jeremiah was?
- How can I support others who may feel confined or restricted in their ability to hear from God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 39:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison,.... This prophecy was before the taking of the city, and after the prophet had been took out of the
Read John Gill on Jeremiah 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying, Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jeremiah 38:13).
Read Robert Jamieson on Jeremiah 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese words let us know that these four verses (which contain mostly a promise to Ebed-melech for his kindness to Jeremiah while he was in the dungeon of Malchiah, of which we read mention a matter that happened before the things mentioned in the foregoing verses.
Read Matthew Poole on Jeremiah 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 39:15 Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,Ver. 15. Now the word of the Lord.] Which is never bound, but runneth and is glorified.
Read John Trapp on Jeremiah 39 →
CambridgeThe Cambridge Bible for Schools and Colleges15–18. See introd. summary to the section. This section is certainly out of chronological order, as relating to a time before the capture of the city, but there is no sufficient reason for condemning it (with Du. and Co.) as unhistorical.
Read Cambridge on Jeremiah 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis prophecy probably came to Jeremiah after his interview with Zedekiah Jeremiah 38:14, but is added here as a supplement in order not to break the sequence of events.
Read Albert Barnes on Jeremiah 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleMESSAGE TO EBED-MELECH, Jeremiah 39:15-18.15. Word of the Lord came — Doubtless at the time of Jeremiah’s deliverance by this eunuch, but it is placed here so as not to break the connexion of the more important body of narration.
Read Daniel Denison Whedon on Jeremiah 39 →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
And while Jeremiah had been confined in the courtyard of the guard, the word of the LORD had come to him:
Now Yahweh’s word came to Jeremiah while he was shut up in the court of the guard, saying,
And while Jeremiah had been confined in the courtyard of the guard, the word of the LORD had come to him:
Now the Lord had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse,
Tyndale line
¶ Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,
Now the word of Jehovah came unto Jeremiah, while he was shut up in the court of the guard, saying,
Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying,
Now the word of the LORD came to Jeremiah, while he was confined in the court of the prison, saying,
Now the worde of the Lord came vnto Ieremiah, while he was shut vp in the court of the prison, saying,
Strictly literal
And the word of Jehovah came unto Jeremiah, while he was shut up in the court of the guard, saying,
And unto Jeremiah hath a word of Jehovah been — in his being detained in the court of the prison — saying:
And a word of YHWH has been to Jeremiah—in his being detained in the court of the prison—saying:
But unto Jeremiah was come the word of the Lord while he was shut up in the court of the prison, saying,
Now the word of Yahweh came to Jeremiah while he was under arrest in the courtyard of the guard, saying,
From the Latin
But the word of the Lord came to Jeremias, when he was yet shut up in the court of the prison, saying: Go, and tell Abdemelech the Ethiopian, saying:
Simplified
During the time that Jeremiah had been kept prisoner in the guard's courtyard, a message from the Lord had come to him:
Now the word of the Lord came to Jeremiah while he was shut up in the place of the armed watchmen, saying,
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 this verse, with 8 of the 10 words matched. The Septuagint's word order and articles differ, but the core message remains consistent between the two texts.
וְאֶֽל־ יִרְמְיָ֖הוּ הָיָ֣ה דְבַר־ יְהוָ֑ה בִּֽהְיֹת֣וֹ עָצ֔וּר בַּחֲצַ֥ר הַמַּטָּרָ֖ה לֵאמֹֽר׃
8 of the 10 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 39:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
Conj | Prep — Conjunction · prepositionHC/R
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
N-proper — Noun proper masculineHNpm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word 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
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַטָּרָה (mattara') refers to a guard or prison, indicating a place of confinement or protection. It can also mean a target or mark, suggesting a focus or aim. The word is derived from a root meaning to watch closely, and it encompasses both literal and figurative uses related to guarding and aiming.
מַטָּרָה and מַטָּרָא n.f. 1. guard, ward, prison. 2. target, mark
base
H4307 מַטָּרָה, מַטָּרָא
4307 mattara' mat-taw-raw'
or mattarah {mat-taw-raw'}; from 5201; a jail (as a
guard-house); also an aim (as being closely watched):--mark,
prison.
see HEBREW for 05201
מַטָּרָה (mat.ta.rah) — (Gate of the) Guard.
This name means guard, prison
מַטָּרָה (mat.ta.rah) — guardhouse.
1) guard, ward, prison, mark, target
1a) guard, ward, prison
1b) target, mark (fig. of chastisement)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
gard:
(1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Ge 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Da 2:14); ratsim, "guard," the King James Version "footmen" (1Sa 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1Ki 14:27); ta' ha-ratsim, "guard-chamber" (1Ki 14:28; compare Eze 40:21, etc., where "lodges" are "guardrooms"; see A.B.…
Guard
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense “executioner,” because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).
(2.) Heb. rats, properly a “courier,” one whose office was to run before the king’s chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were…
→ See WATCHMAN
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
