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Job 33:14 — Word Study

Depth

WLCכִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃

BSAForkîy [because of this reason] Godʼêl [Elohim, the supreme Being] speaksdâbar [communicates, reveals Himself] in one [way]ʼechâd [a single, unique, manner, method] and in anothershᵉnayim [a second, different] [yet] no onelôʼ [although, even though, man, humanity] noticesshûwr [perceives, pays attention to, sees, regardeth it not, is not conscious of it]

Word
Listen & take awayJob 33
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ye.shu.Re.nah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 33:14quick helps
In a sentenceGod communicates in various ways, but people often fail to notice.
Who is speakingElihu, one of Job's friends, addressing Job.
Where we areIn a discourse on God's methods of communication, particularly in dreams and visions.
The hard wordיְשׁוּרֶֽנָּה
Take awayGod's messages are often overlooked by humanity.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֵל verbדָבַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Job 33:14

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 — Elihu's Discourse on God's Communicationgenerated

13Why do you complain to Him that He answers nothing a man asks?
14For God speaks in one way and in another, yet no one notices.
15In a dream, in a vision in the night, when deep sleep falls upon men as they slumber on their beds,
16He opens their ears and terrifies them with warnings

Job 33:14 presents Elihu's assertion that God speaks in various ways, yet people do not recognize His voice. This passage is part of a larger conversation where Elihu attempts to explain how God communicates with humanity, particularly through dreams and visions, as seen in the surrounding verses. Elihu emphasizes that God's messages are often missed, highlighting the need for awareness and attentiveness to divine communication.


Cross References

ReferenceText (BSB)
1Job 40:5I have spoken once, but I have no answer— twice, but I have nothing to add.”
2Psalm 62:11God has spoken once; I have heard this twice: that power belongs to God,
32 Chronicles 33:10And the LORD spoke to Manasseh and his people, but they did not listen.
4Proverbs 1:24–29Because you refused my call, and no one took my outstretched hand,
5Isaiah 6:9And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word יְדַבֶּר, ye.da.ber-generated

The verb דָבַר (dabar) means 'to speak' and is used here in the Piel stem, indicating a more intensive action of communication. It suggests that God actively engages in revealing Himself and His will through speech.

This form is in the imperfect tense, indicating ongoing or repeated action, showing that God speaks continually in various ways. Elihu's use of this verb underscores the importance of recognizing God's presence and communication in our lives.


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 יְדַבֶּר governs the sentence, indicating that God is the subject who speaks. The sentence structure is straightforward, with a primary clause followed by additional phrases that elaborate on how God communicates.

The use of conjunctions and prepositions in the Hebrew adds clarity to the relationship between the ways God speaks and the human response, emphasizing the contrast between divine communication and human awareness.


Septuagint Backgroundgenerated

In the Septuagint, the verb יְדַבֶּר is rendered as λαλήσαι, which also means 'to speak' but carries a slightly different connotation, often implying a more informal or conversational tone. This choice may suggest an interpretation of God's communication as more personal and relational.

The translation choices reflect an understanding of divine speech that is accessible and meant to be understood, contrasting with the Hebrew emphasis on the formal nature of God's declarations.


In plain words — the whole versegenerated

Job 33:14 tells us that God speaks in different ways, but people often do not notice or pay attention to what He is saying. Elihu emphasizes that God's communication can come in various forms, yet humanity remains unaware of these divine messages.


Frequently Asked Questionsgenerated

What does it mean that God speaks in one way and another?

It indicates that God uses various methods, such as dreams and visions, to communicate with people, but these messages are often overlooked.

Why do people not notice God's communication?

People may be distracted, unaware, or not attuned to the ways God is trying to reach them, leading to a lack of recognition of His messages.

How can we become more aware of God's communication?

By being attentive to our surroundings, seeking understanding through prayer, and reflecting on our experiences, we can become more sensitive to the ways God speaks to us.

What are some examples of how God communicates?

God may communicate through scripture, nature, circumstances, or inner promptings, often in ways that require us to be observant and receptive.


Reflection Questionsgenerated

  1. In what ways have I experienced God's communication in my life?
  2. How can I cultivate a greater awareness of God's presence and messages?
  3. What distractions might prevent me from noticing what God is saying?
  4. How can I encourage others to be more attentive to God's communication?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 33:14 itself, not merely on the chapter around it.

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

For God speaketh once, yea, twice,.... Or, "but God speaketh" (i); though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet

Read John Gill on Job 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

For God speaketh once, yea twice, yet man perceiveth it not. Translate, 'Yet man regardeth it not:' or, rather, as Umbreit, 'Yea twice (he repeats the warning), (if) man gives no heed' to the first warning.

Read Robert Jamieson on Job 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

For; or, nevertheless, as this particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better, and which is sufficient for them. God speaketh, to wit, unto men by way of instruction or admonition, as appears from the following verses. Once, yea twice, again and again, or ofttimes, this number being sometimes put indefinitely, as below, . When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God, though he will not gratify men’ s curiosity in inquiring into his hidden judgments, yet he will supply their necessity, and acquaint them with their duty and interest so far as is…

Read Matthew Poole on Job 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 33:14 For God speaketh once, yea twice, [yet man] perceiveth it not.Ver. 14. For God speaketh once, yea twice] He loveth to foresignify; and although not bound to it, yet he usually gives warning; as "not willing that any should perish, but that all should come to repentance," 2 Peter 3:9. For which purpose God saith Elihu here useth two ways to nurture his children; the one more mild, to keep them from falling into sin, Job 33:15-18, the other more rigorous, when they have committed wickedness, to bring them to ammendment of life, Job 33:19-21, &c. Yet man perceiveth it not] Prae crassitie, et supinitate (ut ita dicam) sua; through his forlorn dullness and heedlessness, his singular…

Read John Trapp on Job 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(14) For God speaketh once, yea twice.—The two ways are dilated upon (Job 33:15-26). Abimelech (Genesis 20:3) and Daniel (Daniel 4:5) were instances of this first method. (Comp. also Genesis 15:12. &c., Genesis 28:12, &c.)

Read Charles John Ellicott on Job 33 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 14. For God speaketh once] Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job…

Read AdamClarke on Job 33 →
CambridgeThe Cambridge Bible for Schools and Colleges

13–28. When Elihu gives the general answer to Job’s charges against God that “God is greater than man” he means that the moral loftiness of God’s nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7, Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in ways…

Read Cambridge on Job 33 →
Albert Barnes1798–1870Barnes' Notes on the Bible

For God speaketh once - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been

Read Albert Barnes on Job 33 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

For God speaks in one way and in another, yet no one notices.

WEBWorld English Bible2000

For God speaks once, yes twice, though man pays no attention.

MSBMajority Standard Bible2022

For God speaks in one way and in another, yet no one notices.

NETBNew English Translation2006

“For God speaks, the first time in one way, the second time in another, though a person does not perceive it.

Tyndale line

KJVKing James Version1611

For God speaketh once, yea twice, yet man perceiveth it not.

ASVAmerican Standard Version1901

For God speaketh once, Yea twice, though man regardeth it not.

RVARevised Version, American1894

For God speaketh once, yea twice, though man regardeth it not.

NWBWebster's Bible1833

For God speaketh once, yes twice, yet man perceiveth it not.

GNVGeneva Bible1599

For God speaketh once or twise, and one seeth it not.

Strictly literal

DBYDarby Translation1890

For God speaketh once, and twice, — [and man] perceiveth it not —

YLTYoung's Literal Translation1862

For once doth God speak, and twice, (He doth not behold it.)

LSVLiteral Standard Version2020

For once God speaks, and twice (he does not behold it),

ILTInterlinear Literal Translation2000

For God speaketh once, yea twice: [yet man] regardeth it not.

ULBUnlocked Literal Bible2017

For God speaks once— yes, twice, though man does not notice it.

From the Latin

DRADouay-Rheims (Challoner)1899

God speaketh once, and repeateth not the selfsame thing the second time.

Simplified

FBVFree Bible Version2020

God speaks over and over again, but people don't notice.

BBEBible in Basic English1949

For God gives his word in one way, even in two, and man is not conscious of it:

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.

כִּֽי(dm)clauseclauseprepositional phrase · prepositionalבְonאַחַ֥תone.[occasion]verbיְדַבֶּרhe.speakssubjectאֵ֑לGodוּ֝andclauseprepositional phrase · prepositionalבִonשְׁתַּ֗יִםtwo.[occasions]clauseadverbialלֹ֣אnotverbיְשׁוּרֶֽanyoneobjectנָּהobserves.it

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


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

The Masoretic Text reads: כִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃. The Septuagint matches five of the seven words from the Hebrew text, indicating a close alignment in meaning, though the word order and specific phrasing differ.

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

כִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃

Septuagintthe Greek the translators chose, word by word
כִּֽי־γὰρבְאַחַ֥תἅπαχיְדַבֶּר־λαλήσαιאֵ֑לκύριοςוּ֝בִשְׁתַּ֗יִםἐν

5 of the 7 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.

Job 33:14כִּיforforכִּיאֶחָדon one [occon one [occasioאֶחָדדָבַרhe speakshe speaksדָבַראֵלGodGodאֵלשְׁנַ֫יִםand on two and on two [occשְׁנַ֫יִםלֹאnotnotלֹאשׁוּרanyone percanyone perceiveשׁוּרחָדַדto go eithto go either waחָדַדשֵׁנִיsecondsecondשֵׁנִישׁוּרto travelto travelשׁוּראַ֫יִלramramאַ֫יִליָדַעto knowto knowיָדַעכֶּ֫בֶשׂlamblambכֶּ֫בֶשׂמֹשֶׁהMosesMosesמֹשֶׁהלָשׁוֹןtonguetongueלָשׁוֹןקַנָּאjealousjealousקַנָּאשַׁדַּיAlmightyAlmightyשַׁדַּיעָשָׂרtentenעָשָׂריָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדתִּקְוָהcordcordתִּקְוָהאֵלgodgodאֵל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 33:14

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.

for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Amplified meaning
because of this reason
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
בְאַחַ֥תve.'a.Chat on one [occasion] H259 Preposition
971× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Amplified meaning
a single, unique, manner, method
Tyndale gloss
one
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶחָד 972 adj.num. one

one

= each, every

= a certain

= indef. art.

only, & (fem.) once

one … another, one … the other

as ordinal first

in combin.

base

Brown-Driver-Briggs glosses

H259 אֶחָד one . one

. = each, every

. = a certain

. = indef. art.

. only, & (fem.) once

. one … another, one … the other

. as ordinal first

. in combin.

Strong's Hebrew Dictionary

259 'echad ekh-awd'

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

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

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

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

other, some, together,

see HEBREW for 0258

Translators Brief Hebrew Lexicon

אֶחָד (e.chad) — one.

1) one (number)

1a) one (number)

1b) each, every

1c) a certain

1d) an (indefinite article)

1e) only, once, once for all

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

1g) first

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

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HR/Acfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

o-ka'-zhun: The uses in English Versions of the Bible are all modern, but in Jer 2:24 "occasion" is employed (both in Hebrew and English) as a euphemism for "time of conception of offspring."

for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
יְדַבֶּר־ye.da.ber- he speaks H1696 Verb · Piel · imperfect third person masculine singular
1,142× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Amplified meaning
communicates, reveals Himself
Tyndale gloss
to speak: speak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H1696 דָבַר speak (original mng. dub.)

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singular
HVpi3ms
for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
אֵ֑ל'El God H410 Noun common · masculine singular absolute
241× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. It describes something or someone as mighty or powerful, like the Almighty. This concept is central to understanding the Bible's view of God.
Amplified meaning
Elohim, the supreme Being
Tyndale gloss
god
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵל n.m. god, but with various subordinate applications to express the idea of might

applied to men of might and rank

angels

gods of the nations

Ēl

as characterizing mighty things in nature

God, the one only and true God of Israel

אֵל strength, power

base

Brown-Driver-Briggs glosses

H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank

. angels

. gods of the nations

. Ēl

. as characterizing mighty things in nature

. God, the one only and true God of Israel

. אֵל strength, power

Strong's Hebrew Dictionary

410 'el ale

shortened from 352; strength; as adjective, mighty;

especially the Almighty (but used also of any deity):--God

(god), X goodly, X great, idol, might(-y one), power, strong.

Compare names in "-el."

see HEBREW for 0352

Translators Brief Hebrew Lexicon

אֵל (el) — God.

This name means god, god-like one, mighty one, strength, power

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֵל (el) — El (Berith).

This name means god, god-like one, mighty one, strength, power

Combined with "Berith" (berith בְּרִית H1286)

אֵל (el) — El (Elohe).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "God" (elohim אֱלֹהִים H0430)

אֵל (el) — El (Most High).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "Most High" (el.yon עֶלְיוֹן H5945B)

אֵל (el) — god.

: god

1) god, god-like one, mighty one

1a) mighty men, men of rank, mighty heroes

1b) angels

1c) god, false god, (demons, imaginations)

1d) God, the one true God, Jehovah

2) mighty things in nature

3) strength, power

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
וּ֝בִשְׁתַּ֗יִםu.vish.Ta.yim and on two [occasions] H8147 Conjunction · preposition
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Amplified meaning
a second, different
Tyndale gloss
two
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two

base

Brown-Driver-Briggs glosses

H8147 שְׁנַ֫יִם, שְׁתַּיִם two

Strong's Hebrew Dictionary

8147 shnayim shen-ah'-yim

dual of 8145; feminine shttayim {shet-tah'-yim}; two; also

(as ordinal) twofold:--both, couple, double, second, twain, +

twelfth, + twelve, + twenty (sixscore) thousand, twice, two.

see HEBREW for 08145

Translators Brief Hebrew Lexicon

שְׁנַ֫יִם (she.na.yim) — two.

1) two

1a) two (the cardinal number)

1a1) two, both, double, twice

1b) second (the ordinal number)

1c) in combination with other numbers

1d) both (a dual number)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | Adj — Conjunction · preposition
HC/R/Acfda
for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
although, even though, man, humanity
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
for on one [occasion] he speaks God and on two [occasions] not anyone perceives it
יְשׁוּרֶֽנָּה׃ye.shu.Re.nah anyone perceives it H7789 Verb qal imperfect third person masculine singular · suffix
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To see or observe something, like a spy watching from a distance, as in the story of Moses sending scouts to Canaan. It can also mean to care for or regard someone, showing concern for their well-being. This word is used in many biblical stories.
Amplified meaning
perceives, pays attention to, sees, regardeth it not, is not conscious of it
Tyndale gloss
to see
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שׁוּר] vb. behold, regard

behold

regard with watchful care

watch stealthily, lie in wait

ref

Brown-Driver-Briggs glosses

H7789 שׁוּר

Strong's Hebrew Dictionary

7789 shuwr shoor

a primitive root (identical with 7788 through the idea of

going round for inspection); to spy out, i.e. (generally)

survey, (for evil) lurk for, (for good) care for:--behold,

lay wait, look, observe, perceive, regard, see.

see HEBREW for 07788

Translators Brief Hebrew Lexicon

שׁוּר (shur) — to see.

1) to see, behold, observe, regard

1a) (Qal)

1a1) to behold, observe

1a2) to regard

1a3) to watch, watch (stealthily), lie in wait

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffix
HVqi3ms/Sp3fs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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