Psalms 73:8 — Word Study
WLCיָמִ֤יקוּ׀ וִידַבְּר֣וּ בְרָ֣ע עֹ֑שֶׁק מִמָּר֥וֹם יְדַבֵּֽרוּ׃
BSAThey mockmûwq△▸ [scoff, make fun of] and speakdâbar▸ [communicate, utter] with maliceraʻ [wickedness, evil intent] with arrogancemârôwm [loftiness, pride] they threatendâbar▸ [plan, speak of] oppressionʻôsheq [injustice, cruel acts, fraud]
| Greek | English | Parsing |
|---|---|---|
| יָמִ֤יקוּ׀ | they mock | Verb, Hiphil, imperfect third person masculine plural |
| וִידַבְּר֣וּ | and they may speak | Conjunction, verb piel third person masculine plural |
| בְרָ֣ע | with evil | Preposition |
| עֹ֑שֶׁק | oppression | Noun common, masculine singular absolute |
| מִמָּר֥וֹם | from a high place | Preposition, noun common masculine singular absolute |
| יְדַבֵּֽרוּ׃ | they speak | Verb, Piel, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They mock and speak with malice; with arrogance they threaten oppression. |
| KJV | They are corrupt, and speak wickedly concerning oppression: they speak loftily. |
| ASV | They scoff, and in wickedness utter oppression: They speak loftily. |
| YLT | They do corruptly, And they speak in the wickedness of oppression, From on high they speak. |
| WEB | They scoff and speak with malice. In arrogance, they threaten oppression. |
| BBE | Their thoughts are deep with evil designs; their talk from their seats of power is of cruel acts. |
All translations agree on the rendering of the key terms in this verse.
The verse consists of two main clauses and two prepositional phrases, emphasizing the actions of the wicked and the nature of their threats.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּק
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 73:8
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 Prosperity of the Wickedgenerated
Psalm 73:8 describes the behavior of the wicked who, despite their prosperity, engage in mocking and malicious speech. The psalmist reflects on how they threaten oppression from their high places, contrasting their actions with the righteousness expected from the faithful. This verse highlights the tension between the apparent success of the wicked and the struggles of the righteous, as seen in the broader context of Psalm 73.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 53:1–4 | The fool says in his heart, “There is no God.” They are corrupt; their ways are vile. There is no one who does good. |
| 2 | Proverbs 30:13–14 | There is a generation—how haughty are their eyes and pretentious are their glances— |
| 3 | Psalm 10:2–10 | In pride the wicked pursue the needy; let them be caught in the schemes they devise. |
| 4 | Psalm 12:4–5 | They say, “With our tongues we will prevail. We own our lips—who can be our master?” |
| 5 | Exodus 1:9–10 | “Look,” he said to his people, “the Israelites have become too numerous and too powerful for us. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יָמִ֤יקוּ, ya.Mi.kugenerated
The verb מוּק (muq) is a Hiphil imperfect form meaning 'to mock' or 'to deride.' It emphasizes a sense of blasphemy and corruption, often directed at God or the righteous. This word indicates a strong disdain, as the wicked not only mock others but also engage in a form of spiritual arrogance.
The context of mocking in this verse suggests a deliberate attempt to belittle and undermine the faith of others, reflecting the wicked's attitude toward their perceived superiority.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יָמִ֤יקוּ as 'they mock' and וִידַבְּר֣וּ as 'and they speak.' The translations consistently convey the mocking and malicious intent of the wicked.
Sentence Structuregenerated
The main action in the verse is governed by two finite verbs: יָמִ֤יקוּ (they mock) and וִידַבְּר֣וּ (and they speak), with a prepositional phrase describing the nature of their speech: בְרָ֣ע (with evil). This structure highlights the dual actions of mocking and speaking maliciously.
The verbs are followed by a noun phrase עֹ֑שֶׁק (oppression), which serves as the object of their speech, indicating the content of their malicious intent.
Septuagint Backgroundgenerated
The Septuagint translates יָמִ֤יקוּ as διενοήθησαν (they plotted), suggesting a slightly different nuance of premeditated action rather than mere mockery. This choice indicates a broader interpretation of the wicked's intent.
For וִידַבְּר֣וּ, the LXX uses ἐλάλησαν (they spoke), aligning closely with the Hebrew but emphasizing the act of speaking as a deliberate choice.
In plain words — the whole versegenerated
Psalm 73:8 highlights how the wicked mock and speak with malice, threatening oppression from their high places. This verse reflects the psalmist's observation of the arrogance and cruelty of those who seem to prosper while doing evil.
Frequently Asked Questionsgenerated
To mock means to make fun of someone or something, often in a hurtful way, showing disdain for the righteous.
The oppression referred to involves acts of injustice and cruelty, often resulting in harm to others for personal gain.
This verse fits into a larger reflection on the prosperity of the wicked, contrasting their apparent success with the struggles of the righteous.
The psalmist is troubled by the seeming injustice of the wicked prospering while the righteous suffer, prompting a deeper reflection on faith and righteousness.
Reflection Questionsgenerated
- In what ways do I see mockery and malice in the world around me today?
- How can I respond to those who threaten oppression or injustice?
- What does this verse teach me about the nature of evil and its impact on society?
- How can I stand firm in my faith when faced with the arrogance of the wicked?
The early church on this verse — how the Fathers read it
Early Church Fathers like Origen and Augustine reference this verse to discuss the nature of speech and the moral implications of mocking others.
Let us come also, if you wish, to the circumcision of lips. I think that he would be "uncircumcised in lips" who has not yet ceased from silly talk, from obscene language, who disparages good people, who slanders his neighbors,Early Church Fathers on Psalms 73 →
"They have thought and have spoken spitefulness" [Psalms 73:8]. But men do speak spitefulness even with fear: but these men how? "Iniquity on high they have spoken." Not only they…Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey are corrupt,.... In themselves, in their principles, and in their practices, being shapen and conceived in sin, and born of the flesh; and are corrupters, or "corrupt" themselves, and their
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are corrupt, and speak wickedly concerning oppression: they speak loftily.
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey are corrupt; or, dissolved in pleasure. Or, they corrupt themselves. Speak wickedly concerning oppression; wickedly boasting of their oppressions; either of what they have done, or of what they intend to do, in that kind. They speak loftily; arrogantly presuming upon their own strength, and despising both God and men.
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:8 They are corrupt, and speak wickedly [concerning] oppression: they speak loftily.Ver. 8. They are corrupt, and speak wickedly] Their pride, before taxed, Psalms 73:6, buddeth, and budgeth, Ezekiel 7:10; like a foul swelling in the body, it breaketh out into sores of all sorts, odious words and deeds, abominable to God and man. Diffiuuut et loquuntur in malitia rapinata, they melt and are spilt in sensual delights and dissolute practices. Or, they let loose themselves, and keep not within compass. Or, they secretly corrupt and make to stink the good names of others, sc. while they speak evil of them, and reproach them. Tabifici sunt, so Tremellius rendereth it. They speak…
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) They are corrupt . . .—This, which is the Rabbinical rendering, is now universally abandoned in favour of another derivation of the verb. The Masoretic arrangement of the clauses may be also improved on: “They scoff and speak of wickedness, Of violence from their eminence they speak,” where the first clause means, they speak mockingly of wickedness, or make a jest of sin.
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They are corrupt] ימיקו yamiku, they mock, act dissolutely. And speak wickedly concerning oppression] They vindicate excessive acts of government: they push justice to its rigour. They neither show equity, lenity, nor mercy; they are cruel, and they vindicate their proceedings.
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges8. The rhythm seems to require a different division of the verse from that given by the Massoretic accentuation, thus; They scoff, and talk of evil: Of oppression do they talk from on high. Not the commandments of God (Deuteronomy 6:7; Deuteronomy 11:19) but their own nefarious designs are the subject of their conversation: they talk “as if they were gods and their words oracles.” Cp. Isaiah 14:13. P.B.V. “their talking is against the most High” (Great Bible from Münster) is untenable.
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleThey are corrupt - literally, “they mock.” The word rendered “they are corrupt” never has this signification. It is the very word - מוק mûq - from which our word mock is derived, and means the same thing.
Read Albert Barnes on Psalms 73 →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
They mock and speak with malice; with arrogance they threaten oppression.
They scoff and speak with malice. In arrogance, they threaten oppression.
They mock and speak with malice; with arrogance they threaten oppression.
They mock and say evil things; they proudly threaten violence.
Tyndale line
They are corrupt, and speak wickedly concerning oppression: they speak loftily.
They scoff, and in wickedness utter oppression: They speak loftily.
They scoff, and in wickedness utter oppression: they speak loftily.
They are corrupt, and speak wickedly concerning oppression: they speak loftily.
They are licentious, and speake wickedly of their oppression: they talke presumptuously.
Strictly literal
They mock and speak wickedly of oppression, they speak loftily:
They do corruptly, And they speak in the wickedness of oppression, From on high they speak.
They do corruptly, || And they speak in the wickedness of oppression, || They speak from on high.
They scorn, and speak wickedly of oppression: loftily do they speak.
They mock and speak wickedly; in their arrogance they threaten oppression.
From the Latin
They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land.
Simplified
They mock people, and speak maliciously; they arrogantly threaten cruelty.
Their thoughts are deep with evil designs; their talk from their seats of power is of cruel acts.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with no significant variations noted. Both texts convey the same message about the mocking and malicious speech of the wicked.
יָמִ֤יקוּ׀ וִידַבְּר֣וּ בְרָ֣ע עֹ֑שֶׁק מִמָּר֥וֹם יְדַבֵּֽרוּ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 73:8
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.
מוּק (muq) is a primitive root meaning to mock or deride, with an intensified sense of blaspheming or being corrupt. The entries indicate its usage in contexts of jeering and derision, specifically noted in Psalm 73:8.
[מוּק, מִיק] vb. mock, deride;—ψ 73:8
ref
H4167 מוּק, מִיק
4167 muwq mook
a primitive root; to jeer, i.e. (intens.) blaspheme:--be
corrupt.
מוּק (muq) — to mock.
(Hiphil) to mock, deride, jeer
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
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
Conj | V-Piel-Imperf-3mp — Conjunction · verb piel third person masculine pluralHC/Vpu3mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | Adj — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
עֹ֫שֶׁק (osheq) refers to oppression and extortion, encompassing concepts of injury and unjust gain. It is derived from the root word for injury and conveys a sense of distress and deceitful acquisition. The term is used in contexts related to cruel treatment and wrongful gain.
עֹ֫שֶׁק oppression, extortion
base
H6233 עֹ֫שֶׁק oppression, extortion
6233 `osheq o'-shek
from 6231; injury, fraud, (subjectively) distress,
(concretely) unjust gain:--cruelly, extortion, oppression,
thing (deceitfully gotten).
see HEBREW for 06231
עֹ֫שֶׁק (o.sheq) — oppression.
1) oppression, extortion, injury
1a) oppression
1b) extortion
1c) gain by extortion
N-ms — Noun common · masculine singular absoluteHNcmsa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp