Job 18:2 — Word Study
WLCעַד־ אָ֤נָה׀ תְּשִׂימ֣וּן קִנְצֵ֣י לְמִלִּ֑ין תָּ֝בִ֗ינוּ וְאַחַ֥ר נְדַבֵּֽר׃
BSAHow longʼân untilʻad [until what point in time] you endsûwm▸ [make an end of, stop] these speechesmillâh [words, conversations, talks] Show some sensebîyn▸ [demonstrate, exhibit, understanding, discernment] and thenʼachar [afterwards, later] we can talkdâbar▸ [speak, communicate, converse]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| אָ֤נָה׀ | when? | Particle |
| תְּשִׂימ֣וּן | will you make ! | Verb qal imperfect second person masculine plural, suffix |
| קִנְצֵ֣י | ends | Noun common, masculine plural construct |
| לְמִלִּ֑ין | of words | Preposition, noun common masculine plural absolute |
| תָּ֝בִ֗ינוּ | you will consider | Verb, Qal, imperfect second person masculine plural |
| וְאַחַ֥ר | and after | Conjunction |
| נְדַבֵּֽר׃ | we will speak | Verb, Piel, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “How long until you end these speeches? Show some sense, and then we can talk. |
| KJV | How long will it be ere ye make an end of words? mark, and afterwards we will speak. |
| ASV | How long will ye hunt for words? Consider, and afterwards we will speak. |
| YLT | When do ye set an end to words? Consider ye, and afterwards do we speak. |
| WEB | “How long will you hunt for words? Consider, and afterwards we will speak. |
| BBE | How long will it be before you have done talking? Get wisdom, and then we will say what is in our minds. |
Where they part company is תָּ֝בִ֗ינוּ — see How Translations Differ.
The sentence has one main clause and two subordinate phrases, creating a clear structure that emphasizes the need for understanding before dialogue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבִּין
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Job 18:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Dialogue with His Friendsgenerated
Job 18:2 features Bildad confronting Job about his lengthy speeches. Bildad questions the sense behind Job's words and suggests that a more thoughtful approach would lead to a productive conversation. This moment reflects the tension in their dialogue, where Job's lament is met with critical responses from his friends, who struggle to understand his suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 8:2 | “How long will you go on saying such things? The words of your mouth are a blustering wind. |
| 2 | Job 11:2 | “Should this stream of words go unanswered and such a speaker be vindicated? |
| 3 | Job 13:5–6 | If only you would remain silent; for that would be your wisdom! |
| 4 | Job 16:2–3 | “I have heard many things like these; miserable comforters are you all. |
| 5 | Job 3:5–6 | May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תָּ֝בִ֗ינוּ, ta.Vi.nugenerated
The verb בִּין (biyn) means to understand or discern. It suggests a mental separation of ideas, leading to insight or comprehension. In this context, Bildad is urging Job to consider the implications of his words and to demonstrate understanding before they can engage further.
The use of the second person plural indicates that Bildad is addressing Job directly, implying a collective expectation of understanding. This highlights the social dynamics of their conversation, where mutual comprehension is essential for dialogue.
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 finite verb תָּ֝בִ֗ינוּ (you will consider) anchors the main clause, with two phrases following: a prepositional phrase indicating the timing of the conversation and a subsequent verb phrase that describes the action of speaking. This structure emphasizes the logical sequence of understanding before communication.
The arrangement of the sentence places emphasis on the need for understanding first, as Bildad's call to consider comes before the invitation to speak. The Hebrew word order often reflects this priority, setting the stage for the dialogue.
Septuagint Backgroundgenerated
The Septuagint translates תָּ֝בִ֗ינוּ with the Greek word ἐπίσξες, suggesting a focus on the act of understanding. This choice indicates a similar emphasis on discernment, aligning with the original intent of urging Job to reflect before continuing.
The Greek rendering captures the essence of Bildad's challenge to Job, maintaining the call for thoughtful engagement in their dialogue.
In plain words — the whole versegenerated
Job 18:2 shows Bildad asking Job how long he will continue his speeches without understanding. He urges Job to demonstrate some sense before they can continue their conversation, highlighting the tension in their dialogue.
Frequently Asked Questionsgenerated
Bildad is urging Job to reflect on his words and demonstrate understanding, suggesting that Job's speeches lack discernment.
Understanding is crucial for meaningful dialogue; without it, communication becomes ineffective, as seen in the strained exchanges between Job and his friends.
This verse illustrates the tension in their relationship, as Bildad criticizes Job's lament while seeking a more rational discussion.
Bildad's approach highlights the importance of understanding and clarity in communication, especially in difficult conversations.
Reflection Questionsgenerated
- How do I respond when someone is struggling to communicate their feelings?
- What steps can I take to ensure I understand others before responding?
- In what ways can I demonstrate discernment in my conversations?
- How can I create an environment that encourages open dialogue and understanding?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 18:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long [will it be] ere ye make an end of words?.... Because these words are expressed the plural number, some think more persons than one are addressed, either Eliphaz and Job together, who are
Read John Gill on Job 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long will it be ere ye make an end of words? mark, and afterwards we will speak.
Read Robert Jamieson on Job 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEre ye; either, 1. You my brethren. Why do you not give over discoursing with Job, who is wholly transported with rage, and not fit to be discoursed with, at least until both you and he have better considered what to say? Or rather, 2. Thou, O Job, of whom he speaks here, as also , in the plural number; either because there were some other person or persons present at this debate, who by their words or gestures showed themselves favourers of Job’ s cause; or because it was a common idiom of the Eastern language to speak thus of one person, especially where he was one of eminency or authority. Job’ s speeches were generally longer than his friends’ , and they seemed very tedious to them.…
Read Matthew Poole on Job 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 18:2 How long [will it be ere] ye make an end of words? mark, and afterwards we will speak.Ver. 2. How long will it be ere you make an end of words?] First he taxeth Job with being talkative, when he himself talked much, but said little, save only what he had spoken before, Job 8:1-22, though Job had sufficiently refuted him. But as nothing in the world is more unreasonable than an ignorant person, who thinketh nothing well done but that which he doth himself; so those that bear themselves overly bold upon their own knowledge, and overween their own abilities, account it a great injury if any dissent from them in opinion and judgment, Lαλειναριστοςλεγεινδεαδυνατωτατος (De Alcibiade…
Read John Trapp on Job 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. How long will it be ere ye make an end] It is difficult to say to whom this address is made: being in the plural number, it can hardly be supposed to mean Job only. It probably means all present; as if he had said, It is vain to talk with this man, and follow him through all his quibbles: take notice of this, and then let us all deliver our sentiments fully to him, without paying any regard to his self-vindications. It must be owned that this is the plan which Bildad followed; and he amply unburdens a mind that was labouring under the spirit of rancour and abuse. Instead of How long will it be ere ye make an end of words? Mr. Good translates: "How long will ye plant thorns…
Read AdamClarke on Job 18 →CambridgeThe Cambridge Bible for Schools and Colleges2. Then he spoke impiously of God, saying that He tore him in His anger (ch. Job 16:9), and appealed to the earth and nature to rise up on his side (ch. Job 16:18). Such things provoke the personal and moral indignation of Bildad alike. It seems to him that Job holds his brethren and him little higher than the beasts (although it was Job himself that was destitute of understanding), and that in his extravagant self-righteousness he flings them away from him as belonging to the class of the “unclean” (Job 18:2-3). And it is not God that tears him in His anger; rather in his outrageous fury he is tearing himself. And does he suppose, as his appeal to the earth might suggest, that the eternal…
Read Cambridge on Job 18 →Albert Barnes1798–1870Barnes' Notes on the BibleHow long will it be ere ye make an end of words? - It has been made a question to whom this is addressed. It is in the plural number, and it is not usual in Hebrew when addressing an individual to make use of the plural form.
Read Albert Barnes on Job 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleIntroduction. Bildad retorts Job’s charges of folly by comparing him to a self-devouring brute, who in his madness would unsettle the eternal principles of God’s moral government, Job 18:2-4. 2.
Read Daniel Denison Whedon on Job 18 →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
“How long until you end these speeches? Show some sense, and then we can talk.
“How long will you hunt for words? Consider, and afterwards we will speak.
“How long until you end these speeches? Show some sense, and then we can talk.
“How long until you make an end of words? You must consider, and then we can talk.
Tyndale line
How long will it be ere ye make an end of words? mark, and afterwards we will speak.
How long will ye hunt for words? Consider, and afterwards we will speak.
How long will ye lay snares for words? consider, and afterwards we will speak.
How long will it be ere ye make an end of words? mark, and afterwards we will speak.
When will yee make an ende of your words? cause vs to vnderstande, and then wee will speake.
Strictly literal
How long will ye hunt for words? Be intelligent, and then we will speak.
When do ye set an end to words? Consider ye, and afterwards do we speak.
“When do you set an end to words? Consider, and afterward we speak.
When will ye at length put an end to words? Come to an understanding, and afterward let us speak.
“When will you stop your talk? Consider, and afterwards we will speak.
From the Latin
How long will you throw out words? understand first, and so let us speak.
Simplified
“How long will you go on talking, hunting for the right words to say? Talk sense if you want us to reply!
How long will it be before you have done talking? Get wisdom, and then we will say what is in our minds.
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 show agreement in the overall structure, with five of the eight words matched. However, the Septuagint's word order differs, reflecting its own interpretative choices while still conveying the central message of the Hebrew text.
עַד־ אָ֤נָה׀ תְּשִׂימ֣וּן קִנְצֵ֣י לְמִלִּ֑ין תָּ֝בִ֗ינוּ וְאַחַ֥ר נְדַבֵּֽר׃
5 of the 8 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 Job 18:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
אָן (an) is an adverb meaning 'where?' or 'whither?'. It can also refer to time, asking 'when?' or 'how long?'. The word is derived from a root meaning to indicate place or time, and it is used in contexts that inquire about location or duration.
אָן adv. where? or whither?
base
H575 אָן where? or whither?
575 'an awn
or manah {aw-naw'}; contracted from 370; where?; hence,
whither?, when?; also hither and thither:--+ any (no)
whither, now, where, whither(-soever).
see HEBREW for 0370
אָן (an) — where?.
1) where?, whither? (of place)
2) when?, until when?, how long? (of time)
Adv — ParticleHTi
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
[קֵ֫נֶץ] n.[m.] snare, net;—pl. cstr. Jb 18:2
ref
H7078 קֵ֫נֶץ, קֶנֶץ
7078 qenets keh'-nets
from an unused root probably meaning to wrench;
perversion:--end.
קֵ֫נֶץ (qe.nets) — snare.
1) snare, net
1a) meaning uncertain
HNcmpc — Noun common · masculine plural constructHNcmpc
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
kon-sid'-er: In the New Testament the force of the word is brought out most vividly in Mt 6:26 (katamanthano), where it means to "examine closely," as though the observer had to bend down for this purpose, and in Lu 12:27; Heb 10:24 (katanoeo, to "observe well"), while in Heb 13:7 the anatheoreo, "look up toward" or "look again at" is consistent with the reverential regard commended in the context. Used in the Old Testament for a variety of Hebrew terms, signifying inspecting (Pr 31:16), examining (Le 13:13), giving serious thoughts to (
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Adv — ConjunctionHC/Acmsa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cp — Verb · Piel · imperfect first person common pluralHVpi1cp