2 Samuel 15:28 — Word Study
WLCרְאוּ֙ אָנֹכִ֣י מִתְמַהְמֵ֔הַּ בְּעַֽרְב֖וֹת הַמִּדְבָּ֑ר עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃
BSASeerâʼâh [behold, look] ◂I willʼânôkîy [the speaker, David] waitmâhahh [tarry, linger] at the fordsʻăbârâh△ [crossing-places, shallow points] of the wildernessmidbâr [desert, open field] untilʻad worddâbâr [a message, news] comesbôwʼ from youʻim [with you, together] to informnâgad [certify, tell]
| Greek | English | Parsing |
|---|---|---|
| רְאוּ֙ | see | Verb, Qal, imperative second person masculine plural |
| אָנֹכִ֣י | I | Pronoun |
| מִתְמַהְמֵ֔הַּ | [will] delay | Verb, Hithpael, participle (active) masculine singular |
| בְּעַֽרְב֖וֹת | in [the] desert plains of | Preposition, noun common feminine plural construct |
| הַמִּדְבָּ֑ר | the wilderness | Particle, noun common masculine singular absolute |
| עַ֣ד | until | Preposition |
| בּ֥וֹא | comes | Verb, Qal, infinitive construct common |
| דָבָ֛ר | word | Noun common, masculine singular absolute |
| מֵעִמָּכֶ֖ם | from with you | Preposition, preposition, suffix |
| לְהַגִּ֥יד | to tell | Preposition, verb hiphil infinitive construct common |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See, I will wait at the fords of the wilderness until word comes from you to inform me.” |
| KJV | See, I will tarry in the plain of the wilderness, until there come word from you to certify me. |
| ASV | See, I will tarry at the fords of the wilderness, until there come word from you to certify me. |
| YLT | see ye, I am tarrying in the plains of the wilderness till the coming in of a word from you to declare to me.' |
| WEB | Behold, I will stay at the fords of the wilderness until word comes from you to inform me.” |
| BBE | See, I will be waiting at the way across the river, in the waste land, till I get news from you. |
Where they part company is מִתְמַהְמֵ֔הַּ — see How Translations Differ.
The structure is straightforward, with a main clause followed by a subordinate clause indicating the condition for waiting.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאָנֹכִי
verbרָאָה
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 — 2 Samuel 15:28
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 — David's Communication in the Wildernessgenerated
2 Samuel 15:28 captures a moment of tension as David, fleeing from Absalom, reassures his allies of his patience while waiting for news. This scene illustrates the precariousness of David's situation and his reliance on communication from his supporters, highlighting the importance of trust and waiting during tumultuous times. The surrounding verses depict the loyalty of his followers and the emotional weight of David's journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:23 | Everyone in the countryside was weeping loudly as all the people passed by. And as the king crossed the Kidron Valley, all the people also passed toward the way of the wilderness. |
| 2 | 2 Samuel 16:2 | “Why do you have these?” asked the king. Ziba replied, “The donkeys are for the king’s household to ride, the bread and summer fruit are for the young men to eat, and the wine is to refresh those who become exhausted in the wilderness.” |
| 3 | 2 Samuel 17:1–16 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִתְמַהְמֵ֔הַּ, mit.mah.Me.ahgenerated
The word מִתְמַהְמֵ֔הַּ (mitmahmeh) is a Hithpael participle meaning 'to delay' or 'to linger.' It conveys a sense of hesitance or waiting, often implying a pause before taking action. This form emphasizes the active engagement of the subject in the act of waiting, suggesting David's conscious choice to remain patient in a time of uncertainty.
In this context, David's choice to delay reflects his strategic thinking and reliance on God’s timing. The word carries connotations of both physical delay and emotional waiting, underscoring the gravity of his situation as he seeks reassurance from his allies.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is מִתְמַהְמֵ֔הַּ, will wait, governing the entire sentence. The structure includes a prepositional phrase indicating location, a noun phrase specifying the wilderness, and a subordinate clause detailing the condition of waiting for a word.
The Hebrew word order places emphasis on David's action of waiting first, followed by the location and the condition, which highlights his proactive stance in a moment of uncertainty.
Septuagint Backgroundgenerated
The Septuagint translates מִתְמַהְמֵ֔הַּ as στρατεύομαι (to march or wait), which suggests a more active engagement in the waiting process. This choice indicates a slight interpretive shift, emphasizing David's readiness to act while he waits for news.
This rendering may reflect the translators' understanding of the context, portraying David not just as passive but as preparing for the next steps in his journey.
In plain words — the whole versegenerated
2 Samuel 15:28 shows David, while fleeing from Absalom, expressing his intention to wait at the fords in the wilderness until he hears back from his supporters. This reflects his patience and trust in the unfolding events during a challenging time.
Frequently Asked Questionsgenerated
David is indicating that he will remain in a specific location until he receives news from his allies, showing his reliance on their communication.
This waiting signifies David's strategic patience in a time of crisis, highlighting the importance of communication and trust among his supporters.
The wilderness represents a place of uncertainty and danger, reflecting David's precarious situation as he navigates his challenges.
This verse illustrates the tension and emotional weight of David's journey, emphasizing his need for support and guidance during a tumultuous time.
Reflection Questionsgenerated
- In what areas of my life do I need to practice patience like David?
- How can I better communicate with those I rely on during difficult times?
- What does waiting teach me about trust in God’s timing?
- How can I support others who are in a waiting period in their lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 15:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSee, I will tarry in the plain of the wilderness,.... Towards the way of which David and the people went when they came over Kidron, 2 Samuel 15:23; until there come word from you to certify me; of
Read John Gill on 2 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySee, I will tarry in the plain of the wilderness, until there come word from you to certify me. I will tarry in the plain of the wilderness [ bª`arbowt (H6160) hamidbaar (H4057)] - in the plains (Arabahs) of the wilderness.
Read Robert Jamieson on 2 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 15:28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me.Ver. 28. See, I will tarry in the plain of the wilderness.] Where in times past he had lived, when he fled from Saul, and had found that God was not "a wilderness unto him, or a land of darkness."
Read John Trapp on 2 Samuel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) The plain of the wilderness.—This is the reading of the Hebrew margin here and at 2 Samuel 17:16, and is followed by the ancient versions. It is used for the wide valley of the Jordan in which Jericho is situated; but in both places the Hebrew text is better, the fords, both as a more definite place where messengers would find David, and also as a place of strategic importance where a retreat across the Jordan was open at any moment.
Read Charles John Ellicott on 2 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges28. in the plain of the wilderness] The level district of the Jordan valley near Jericho, called elsewhere “the plains of Jericho.” Cp. Joshua 5:10; 2 Kings 25:5; and note on ch. 2 Samuel 2:29. Instead however of plains which is the traditional reading (Qrî), the written text (Kthîbh) has fords. This certainly seems the more probable reading both here and in ch. 2 Samuel 17:16, where there is the same variation, for a definite place must have been named at which the messenger was to find David, and the ford, as a critical point, would be a most natural halting place. to certify me] To tell me how matters are going in the city.
Read Cambridge on 2 Samuel 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. I will tarry in the plain of the wilderness — This could be none other than the plain of Jericho. 2 Kings 25:5.
Read Daniel Denison Whedon on 2 Samuel 15 →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
See, I will wait at the fords of the wilderness until word comes from you to inform me.”
Behold, I will stay at the fords of the wilderness until word comes from you to inform me.”
See, I will wait at the fords of the wilderness until word comes from you to inform me.”
Look, I will be waiting at the fords of the desert until word from you reaches me.”
Tyndale line
See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
See, I will tarry at the fords of the wilderness, until there come word from you to certify me.
See, I will tarry at the fords of the wilderness, until there come word from you to certify me.
See, I will tarry in the plain of the wilderness, until word shall come from you to certify me.
Behold, I wil tarie in the fieldes of the wildernesse, vntill there come some worde from you to be tolde me.
Strictly literal
See, I will stop in the plains of the desert, until there come word from you to inform me.
see ye, I am tarrying in the plains of the wilderness till the coming in of a word from you to declare to me.'
see, I am lingering in the plains of the wilderness until the coming in of a word from you to declare to me.”
See, I will tarry in the plain of the wilderness, until there come word from you to bring me news.
See, I will wait at the fords of the Arabah until word comes from you to inform me.”
From the Latin
Behold I will lie hid in the plains of the wilderness, till there come word from you to certify me.
Simplified
I'll wait at the fords of the wilderness until I hear from you.”
See, I will be waiting at the way across the river, in the waste land, till I get news from you.
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 closely, with 11 of the 11 words matched. The Dead Sea Scrolls show one word on the leather and one partly restored, indicating some editorial work but maintaining the core message of the verse.
רְאוּ֙ אָנֹכִ֣י מִתְמַהְמֵ֔הַּ בְּעַֽרְב֖וֹת הַמִּדְבָּ֑ר עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃
11 of the 11 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.
[ראו] [אנכי] [מתמהמה] [בערבות] [המדבר] עד בוא [מעמ׳כם] [דבר] [להגיד] [ל׳י]
1 word 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 2 Samuel 15:28
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
מָהַהּ (mahahh) primarily means to linger or tarry. It is derived from a root meaning to question or hesitate, implying a sense of reluctance or delay. The verb appears in the Hithpalpel form, which emphasizes the action of waiting or staying.
[מָהַהּ] vb. only Hithpalp. linger, tarry
base
H4102 [מָהַהּ] linger, tarry
4102 mahahh maw-hah'
apparently a denominative from 4100; properly, to question or
hesitate, i.e. (by implication) to be reluctant:--delay,
linger, stay selves, tarry.
see HEBREW for 04100
מָהַהּ (ma.hah) — to delay.
(Hithpalpel) to linger, tarry, wait, delay
V-f — Verb · Hithpael · participle (active) masculine singularHVtrmsa
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…
עֲרָבָה (arabah) refers to a desert plain or steppe, often associated with the generally sterile valley of the Jordan and its extension to the Red Sea. It encompasses meanings like wilderness and champaign. The term appears in various contexts, including references to specific locations like the Brook of Arabah and the Plains of Moab.
עֲרָבָה 61 n.f. desert-plain, steppe
base
H6160 עֲרָבָה desert-plain, steppe
6160 `arabah ar-aw-baw'
from 6150 (in the sense of sterility); a desert; especially
(with the article prefix) the (generally) sterile valley of
the Jordan and its continuation to the Red Sea:--Arabah,
champaign, desert, evening, heaven, plain, wilderness. See
also 1026.
see HEBREW for 06150
see HEBREW for 01026
עֲרָבָה (a.ra.vah) — Arabah.
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Brook of) the Arabah.
Combined with na.chal (נַ֫חַל "Brook" H5158K)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — Plains (of Moab).
Combined with mo.av (מוֹאָב " of Moab" H4124I)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Beth)-arabah.
desert plain, steppe, desert, wilderness
Another spelling of bet ha.a.ra.vah (בֵּית הָֽעֲרָבָה "Beth-arabah" H1026)
עֲרָבָה (a.ra.vah) — (Sea of) the Arabah.
Another name of me.lach (מֶ֫לַח "Salt( Sea)" H4417G)
עֲרָבָה (a.ra.vah) — plain.
§ desert plain, steppe, desert, wilderness
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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-ms — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp2mp
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
See TALE.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs