Numbers 12:2 — Word Study
WLCוַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־ בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה הֲלֹ֖א גַּם־ בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהוָֽה׃
BSADoes the LORDYᵉhôvâh [Yehovah, The covenant Name of God] speakdâbar■ onlyraq [exclusively, solely] through MosesMôsheh [the Israelite leader, prophet, and lawgiver] they saidʼâmar▸ Does He notlôʼ [is it not the case that He] alsogam [too, as well] speakdâbar■ [communicate, convey His will] And the LORDYᵉhôvâh [the supreme God, Yehovah] heard thisshâmaʻ▸ [listened to, gave attention to, their words, their challenge]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֗וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| הֲרַ֤ק | ¿ only | Particle, adverb |
| אַךְ־ | only | Adverb |
| בְּמֹשֶׁה֙ | by Moses | Preposition, noun proper masculine |
| דִּבֶּ֣ר | has he spoken | Verb, Piel, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| הֲלֹ֖א | ¿ not | Particle, particle |
| גַּם־ | also | Adverb |
| בָּ֣נוּ | by us | Preposition, suffix |
| דִבֵּ֑ר | has he spoken | Verb, Piel, perfect third person masculine singular |
| וַיִּשְׁמַ֖ע | and he heard | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Does the LORD speak only through Moses?” they said. “Does He not also speak through us?” And the LORD heard this. |
| KJV | And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. |
| ASV | And they said, Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us? And Jehovah heard it. |
| YLT | and they say, 'Only by Moses hath Jehovah spoken? also by us hath he not spoken?' and Jehovah heareth. |
| WEB | They said, “Has Yahweh indeed spoken only with Moses? Hasn’t he spoken also with us?” And Yahweh heard it. |
| BBE | And they said, Have the words of the Lord been given to Moses only? have they not come to us? And the Lord took note of it. |
Where they part company is הֲרַ֤ק — see How Translations Differ.
The sentence is structured around a main assertion with two rhetorical questions, culminating in God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Numbers 12:2
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 — The Challenge to Moses' Leadershipgenerated
Numbers 12:2 captures a moment when Miriam and Aaron question the exclusivity of God's communication through Moses. This incident highlights their challenge to Moses' authority and the dynamics of leadership within the Israelite community. The context reveals tension among the leaders, setting the stage for God's response to their grievances, which is further explored in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:3 | They came together against Moses and Aaron and told them, “You have taken too much upon yourselves! For everyone in the entire congregation is holy, and the LORD is in their midst. Why then do you exalt yourselves above the assembly of the LORD?” |
| 2 | Exodus 4:30 | and Aaron relayed everything the LORD had said to Moses. And Moses performed the signs before the people, |
| 3 | Exodus 5:1 | After that, Moses and Aaron went to Pharaoh and said, “This is what the LORD, the God of Israel, says: ‘Let My people go, so that they may hold a feast to Me in the wilderness.’” |
| 4 | Exodus 7:10 | So Moses and Aaron went to Pharaoh and did just as the LORD had commanded. Aaron threw his staff down before Pharaoh and his officials, and it became a serpent. |
| 5 | Exodus 15:20–21 | Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יְהוָ֔ה, Yah.wehgenerated
The term יְהוָ֔ה (Yahweh) is the proper name of God in the Hebrew Bible, signifying His eternal and self-existent nature. It is often translated as 'the LORD' and is central to the identity of God in the Jewish faith.
In this verse, יְהוָ֔ה represents the supreme authority who hears the challenge posed by Miriam and Aaron. The use of this name emphasizes God's active role in the leadership of His people and His willingness to respond to their concerns.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Yahweh for יְהוָ֔ה.
Sentence Structuregenerated
The verse contains a main clause introduced by the finite verb יֹּאמְר֗וּ, and they said, followed by a series of questions that challenge God's communication. The structure highlights the direct speech of Miriam and Aaron, emphasizing their inquiry into God's choice of Moses as His spokesperson.
The syntax reveals a layered questioning, with the use of particles like הֲ and הֲלֹ֖א to introduce rhetorical questions, indicating their incredulity at God's exclusive selection of Moses.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֔ה as κύριος (kurios), meaning 'Lord.' This translation maintains the reverence of God's name while making it accessible to a Greek-speaking audience.
The choice of μὴ for הֲרַ֤ק indicates a similar emphasis on limitation, aligning with the Hebrew intent to question the exclusivity of God's communication through Moses.
In plain words — the whole versegenerated
Numbers 12:2 shows Miriam and Aaron questioning whether God speaks only through Moses. They wonder if He also communicates through them. This moment reveals their challenge to Moses' authority, and God hears their words.
Frequently Asked Questionsgenerated
It signifies Moses' unique role as a prophet and leader chosen by God to convey His will to the people.
They challenge Moses' authority, suggesting that they too are capable of receiving God's messages.
God hears their words and subsequently addresses the situation, reaffirming Moses' unique position.
The use of יְהוָ֔ה emphasizes God's supreme authority and His active role in guiding His people.
Reflection Questionsgenerated
- In what ways do I recognize God's voice in my life, similar to how He spoke through Moses?
- How can I ensure that I am not limiting God's ability to speak through others?
- What can I learn from Miriam and Aaron's challenge about authority and leadership?
- How do I respond when I feel God is speaking through someone else instead of me?
The early church on this verse — how the Fathers read it
Early commentary on this passage includes insights from Origen of Alexandria, who highlights the implications of Miriam and Aaron's challenge to Moses.
So then in the book of Numbers we find Moses taking an Ethiopian wife—that is to say, one who is dark or black. Because of her Mary and Aaron speak ill of him and say with indignation,Early Church Fathers on Numbers 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 12:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said, hath the Lord, indeed spoken only by Moses?.... They own he had spoken by him; this was so notorious that it could not be denied: hath he not spoken also by us? are we not prophets as well as he?
Read John Gill on Numbers 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. Hath the Lord ... not spoken also by us?
Read Robert Jamieson on Numbers 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre not we prophets as well as he? so Aaron was made, ,16, and so Miriam is called, . See also . And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us in the case? The Lord heard it, i. e. observed their words and carriage to Moses.
Read Matthew Poole on Numbers 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 12:2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard [it].Ver. 2. Hath the Lord spoken only by Moses.] Every man would be something at home; and many care not to raise themselves upon other men’ s ruins. Self-love teacheth such to turn the glass, to see themselves bigger, others lesser than they are. That man hath true light that can be content to be a candle before the sun of others. And the Lord heard it.] Without any delation of Moses. But while Moses is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill his wrong will be.
Read John Trapp on Numbers 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Hath the Lord indeed spoken only by Moses?—There is probably a reference in these words to the facts related in Exodus 4:10-16, where Moses speaks of his own slowness of speech (Numbers 12:10), and where it is said of Aaron, “And he shall be thy spokesman unto the people” (Numbers 12:16). Miriam also is spoken of in Exodus 15:20 as “the prophetess.” “Such is the depravity of human nature,” writes Calvin, “that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts.”
Read Charles John Ellicott on Numbers 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Hath the Lord indeed spoken only by Moses?] It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see Exodus 4:15, and Exodus 15:20), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honour but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honour, pleasure, and profit to the lust of power.
Read AdamClarke on Numbers 12 →CambridgeThe Cambridge Bible for Schools and Colleges2. They do not deny Moses’ prophetic capacity, but they claim an equality with him. If Numbers 12:1 is not a fragment of a separate narrative, as some think, we must suppose that Moses’ marriage was the particular case which gave rise to their claim. indeed spoken only] The Heb. is emphatic by the use (not found elsewhere) of the two synonyms—spoken only and solely. with Moses] R.V. marg. ‘by Moses’ is a possible rendering, implying that Jehovah makes use of His prophet as a channel of communication with other men. But in Numbers 12:6 the poetic parallelism shews that ‘with him (in a dream)’ is equivalent to ‘unto him (in a vision).’ It is better, therefore, to retain that meaning here.
Read Cambridge on Numbers 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Only by Moses — Jealousy of Moses, as the exclusive organ of divine revelation, is the inspiration of this unpleasant affair.
Read Daniel Denison Whedon on Numbers 12 →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
“Does the LORD speak only through Moses?” they said. “Does He not also speak through us?” And the LORD heard this.
They said, “Has Yahweh indeed spoken only with Moses? Hasn’t he spoken also with us?” And Yahweh heard it.
“Does the LORD speak only through Moses?” they said. “Does He not also speak through us?” And the LORD heard this.
They said, “Has the Lord only spoken through Moses? Has he not also spoken through us?” And the Lord heard it.
Tyndale line
And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
And they said, Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us? And Jehovah heard it.
And they said, Hath the LORD indeed spoken only with Moses? hath he not spoken also with us? And the LORD heard it.
And they said, Hath the LORD indeed spoke only by Moses? hath he not spoke also by us? And the LORD heard it .
And they saide, What? hath the Lord spoken but onely by Moses? hath he not spoken also by vs? and the Lord heard this.
Strictly literal
And they said, Has Jehovah indeed spoken only to Moses? has he not spoken also to us? And Jehovah heard it.
and they say, 'Only by Moses hath Jehovah spoken? also by us hath he not spoken?' and Jehovah heareth.
and they say, “Has YHWH only spoken by Moses? Has he not also spoken by us?” And YHWH hears.
And they said, Hath then only with Moses the Lord spoken? hath he not also spoken with us? And the Lord heard it.
They said, “Has Yahweh spoken only with Moses? Has he not spoken also with us?” Now Yahweh heard what they said.
From the Latin
And they said: Hath the Lord spoken by Moses only? hath he not also spoken to us in like manner? And when the Lord heard this,
Simplified
“Is it only through Moses that the Lord speaks?” they asked. “Doesn't he speak through us too?” The Lord heard all this.
And they said, Have the words of the Lord been given to Moses only? have they not come to us? And the Lord took note 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.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as: 'Does the LORD speak only through Moses?' they said. 'Does He not also speak through us?' And the LORD heard this.' The Septuagint agrees closely with the Masoretic Text in meaning, matching 11 of the 12 words, although its word order and articles differ due to translation choices. The Samaritan Pentateuch introduces a notable difference with the inclusion of the word 'לא' (not), altering the nuance of the question slightly. The Dead Sea Scrolls (4Q27) also align closely with the Masoretic Text but contain some restored and supplied words, indicating minor textual variations. Overall, the core message remains consistent across these witnesses, with the Samaritan Pentateuch being the primary source of variation.
וַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־ בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה הֲלֹ֖א גַּם־ בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהוָֽה׃
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמרו הרק אך במשׁה דבר יהוה הלוא גם בנו דבר וישׁמע יהוה
1 word differs from the Masoretic Text: לוא (not)
[ויואמרו] [הרק] [אך] [במושה] [דבר] [יהוה] [הלוא] גם ב׳נו דבר וישמע יהוה [ויחר] [אפ׳ו]
4 words on the leather — 1 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 12:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
Part | Adv — Particle · adverbHTi/D
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
Prep | N-proper — Preposition · noun proper masculineHR/Npm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
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-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Part | Part — Particle · particleHTi/Tn
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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