Psalms 105:28 — Word Study
WLCשָׁ֣לַֽח חֹ֭שֶׁךְ וַיַּחְשִׁ֑ךְ וְלֹֽא־ מָ֝ר֗וּ אֶת־ דְּבָרֽוֹ׃
BSAHe sentshâlach■ [plunged the country into] darknesschôshek [physical and spiritual] and it became darkchâshak▸ [made it dark] yet theylôʼ [the rulers of Egypt] defiedmârâh■ [rebelled not against, refused to obey] His wordsdâbâr [commands and promises]
| Greek | English | Parsing |
|---|---|---|
| שָׁ֣לַֽח | he sent | Verb, Qal, perfect third person masculine singular |
| חֹ֭שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וַיַּחְשִׁ֑ךְ | and he made dark | Verb, Hiphil, sequential imperfect third person masculine singular |
| וְלֹֽא־ | and not | Conjunction, particle |
| מָ֝ר֗וּ | they rebelled against | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| דְּבָרֽוֹ׃ | word his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He sent darkness, and it became dark— yet they defied His words. |
| KJV | He sent darkness, and made it dark; and they rebelled not against his word. |
| ASV | He sent darkness, and made it dark; And they rebelled not against his words. |
| YLT | He hath sent darkness, and it is dark, And they have not provoked His word. |
| WEB | He sent darkness, and made it dark. They didn’t rebel against his words. |
| BBE | He sent black night and made it dark; and they did not go against his word. |
All translations agree on the key terms and the overall meaning of the verse.
The sentence is structured with a main clause followed by a consequence and a contrast, highlighting the relationship between God's actions and the rulers' response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 — Psalms 105:28
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 — God's Miraculous Signs in Egyptgenerated
Psalm 105:28 recounts how God sent darkness upon Egypt as one of the plagues, illustrating His power over nature and the stubbornness of Pharaoh's heart. This passage reflects on the broader theme of God's deliverance of Israel and His judgment against their oppressors, as seen in the surrounding verses that describe other miraculous signs performed in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 10:21–23 | Then the LORD said to Moses, “Stretch out your hand toward heaven, so that darkness may spread over the land of Egypt—a palpable darkness.” |
| 2 | Joel 2:2–31 | a day of darkness and gloom, a day of clouds and blackness. Like the dawn overspreading the mountains a great and strong army appears, such as never was of old, nor will ever be in ages to come. |
| 3 | Luke 23:44–45 | It was now about the sixth hour, and darkness came over all the land until the ninth hour. |
| 4 | 2 Peter 2:4–17 | For if God did not spare the angels when they sinned, but cast them deep into hell, placing them in chains of darkness to be held for judgment; |
| 5 | Psalm 99:7 | He spoke to them from the pillar of cloud; they kept His decrees and the statutes He gave them. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׁלַח, Sha.lachgenerated
The verb שָׁלַח (shalach) means 'to send' and is used here to describe God's action of sending darkness. It encompasses a range of meanings, including sending away or letting go, and is often used in contexts where God initiates an action.
The parsing indicates that it is a perfect verb in the Qal stem, suggesting a completed action. The implication here is that God actively caused darkness to envelop the land, demonstrating His authority and power over creation.
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 verse consists of two main clauses connected by the conjunction וְ (and). The first clause, שָׁלַח חֹשֶׁךְ (He sent darkness), introduces God's action, while the second clause, וַיַּחְשִׁךְ (and He made dark), describes the result of that action.
The structure emphasizes the cause and effect relationship between God's sending of darkness and the rulers' response, highlighting their defiance despite the evident signs.
Septuagint Backgroundgenerated
In the Septuagint, שָׁלַח is rendered as ἐχαπέστειλεν, which carries a similar meaning of sending. This choice reflects the translators' understanding of God's direct intervention.
The Greek word σκότος for חֹשֶׁךְ also denotes darkness, maintaining the original's emphasis on the absence of light and the resulting despair.
In plain words — the whole versegenerated
Psalm 105:28 tells us that God sent darkness upon Egypt, and it became dark. Despite this clear sign, the rulers of Egypt did not listen to God's commands. This reflects their stubbornness and refusal to obey, even in the face of divine intervention.
Frequently Asked Questionsgenerated
It signifies God's power to control nature and to use it as a means of judgment against those who oppose Him.
Their defiance illustrates the hardness of Pharaoh's heart and the resistance of the Egyptian leaders to God's authority.
This verse is part of a series of plagues that demonstrate God's might and the consequences of disobedience.
It serves as a reminder of the importance of heeding God's commands and recognizing His power over all creation.
Reflection Questionsgenerated
- In what ways do I see God working in my life, even when I may not recognize it?
- How can I ensure that I am not like the rulers of Egypt, defying God's commands?
- What are some examples of God's authority in my life that I can acknowledge?
- How can I respond to God's words with obedience rather than rebellion?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's judgment and the significance of the plagues in Egypt, as seen in the writings of Augustine.
"He sent darkness, and made it dark" [Psalms 105:28]. This is also written among the plagues with which the Egyptians were smitten.Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe sent darkness, and made it dark,.... The land of Egypt; either he, God, or it, darkness, made it dark, or it was made dark; the Targum is, "made them dark;'' that is, the Egyptians; darkness was a
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sent darkness, and made it dark; and they rebelled not against his word. He sent darkness, and made it dark. The second last plague is only alluded to (Exodus 10:22-23). The "darkness" is mainly figurative.
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. The darkness and other plagues; which obeyed God’ s word, and instantly came at God’ s call. So this may be a reflection upon the Egyptians, that those brutish or unreasonable creatures were more obedient to the will and command of God than they were. Thus diseases are said to come or go at God’ s command, . Or rather, 2. Moses and Aaron, mentioned , and called they, , whose obedience in denouncing and inflicting these plagues, and especially that plague of darkness, is noted and commended here as an act of great faith and fortitude, because they inflicted that plague after Pharaoh had threatened them, ; as the obedience of their parents is commended as a great act of faith…
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:28 He sent darkness, and made it dark; and they rebelled not against his word.Ver. 28. He sent darkness] Palpable darkness, by reason of most black and thick vapours of the earth mingling themselves with the air; such as Aben Ezra said that he once felt, sailing upon the ocean, the gross vapours there putting out the light of fire and candle, and not suffering them to be re-enkindled. And they rebelled not against his word] They, that is, the plagues called for, came immediately, with an Ecce me. Or, they, that is, Moses and Aaron, refused not to denounce and inflict those plagues, though Pharaoh threatened to kill them; where a man would wonder at Pharaoh’ s hardness and…
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Darkness.—The enumeration of the plagues omits the fifth and sixth, and begins with the ninth, and appends a clause which, from the first, has troubled translators. Of whom is it said, “They rebelled not against his words”? Of the Egyptians it is not true; and to refer the words to Moses and Aaron, in contrast with their resistance to the Divine command at Massah and Meribah, is feeble. The LXX. and the Syriac solved the difficulty by rejecting the negative. (Comp. the Prayer Book Version.) The simplest explanation is to take the verb as imperfect subjunctive: “He sent darkness, and made it dark, that they might not rebel against his word.” But this fails to supply a reason for the…
Read Charles John Ellicott on Psalms 105 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. They rebelled not against his word.] Instead of ולא מרו velo maru, "they rebelled," some think that a ש shin has been lost from before the word, and that it should be read ולא שמרו velo shamru, "they did not observe or keep his word." Or the words may be spoken of Moses and Aaron; they received the commandment of God, and they did not rebel against it. They believed what he had spoken, and acted according to his orders. It could not be spoken of the Egyptians; for they rebelled against his words through the whole course of the transactions.
Read AdamClarke on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges28. It is difficult to say why the ninth plague (Exodus 10:21 ff.) is placed first here. Possibly, like the fifth and sixth, it was not originally mentioned, and the verse was the marginal gloss of a reader who noticed the omission, which was subsequently inserted in the text in the wrong place. If however the text is sound, perhaps the ninth plague is mentioned first, because it is regarded as the plague which wrought conviction in the minds of the Egyptians, who were already anxious that the Israelites should be allowed to depart (Exodus 10:7; Exodus 11:2-3); though the further plague of the death of the firstborn was needed finally to convince Pharaoh. The plague of darkness was…
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleHe sent darkness, and made it dark - Exodus 10:21-23. And they rebelled not against his word - More literally, “his words.” The reference is to Moses and Aaron; and the idea, as expressed here, is
Read Albert Barnes on Psalms 105 →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
He sent darkness, and it became dark— yet they defied His words.
He sent darkness, and made it dark. They didn’t rebel against his words.
He sent darkness, and it became dark—yet they defied His words.
He made it dark; they did not disobey his orders.
Tyndale line
He sent darkness, and made it dark; and they rebelled not against his word.
He sent darkness, and made it dark; And they rebelled not against his words.
He sent darkness, and made it dark; and they rebelled not against his words.
He sent darkness, and made it dark; and they rebelled not against his word.
He sent darkenesse, and made it darke: and they were not disobedient vnto his commission.
Strictly literal
He sent darkness, and made it dark; and they rebelled not against his word.
He hath sent darkness, and it is dark, And they have not provoked His word.
He has sent darkness, and it is dark, || And they have not provoked His word.
He sent darkness, and made it dark; and they rebelled not against his word.
He sent darkness and made that land dark, but its people did not obey his commands.
From the Latin
They also were initiated to Beelphegor: and ate the sacrifices of the dead.
Simplified
He plunged the country into darkness—for hadn't they defied what the Lord had said?
He sent black night and made it dark; and they did not go against his word.
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 reads, "He sent darkness, and it became dark— yet they defied His words." The Septuagint closely aligns with this verse, matching six out of seven words, although its structure and articles differ from the Hebrew. The Dead Sea Scrolls (11Q5) also reflect the same message but contain some partially restored words, indicating that the text is similar but not identical to the Masoretic Text. Overall, the witnesses show a strong agreement in the core message of the verse, with minor variations in wording and restoration.
שָׁ֣לַֽח חֹ֭שֶׁךְ וַיַּחְשִׁ֑ךְ וְלֹֽא־ מָ֝ר֗וּ אֶת־ דְּבָרֽוֹ׃
6 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.
שלח חושך [ויחשך] [ולוא] [מרו] [את] דבר׳ם
1 word on the leather — 2 partly restored, 4 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 Psalms 105:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
חָשַׁךְ (chashak) is a primitive root meaning to be or become dark. It encompasses various nuances such as growing dim, hiding, or obscuring, and can be used transitively to indicate causing darkness. The entries suggest a range of meanings from physical darkness to metaphorical obscurity.
חָשַׁךְ be, grow dark
base
H2821 חָשַׁךְ be, grow dark
2821 chashak khaw-shak'
a primitive root; to be dark (as withholding light);
transitively, to darken:--be black, be (make) dark, darken,
cause darkness, be dim, hide.
חָשַׁךְ (cha.shakh) — to darken.
1) to be or become dark, grow dim, be darkened, be black, be hidden
1a) (Qal)
1a1) to be or grow dark
1a2) to have a dark colour
1a3) to grow dim
1b) (Hiphil)
1b1) to make dark, cause to be dark
1b2) to hide, conceal
1b3) to obscure, confuse (fig.)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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)
Conj | Part — Conjunction · particleHC/Tn
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms