Exodus 20:1 — Word Study
WLCוַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־ הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃ ס
BSAAnd Godʼĕlôhîym [Elohim, the supreme Being] spokedâbar▸ [to communicate, to declare] allkôl theseʼêl-leh wordsdâbâr [saying, commanding]
| Greek | English | Parsing |
|---|---|---|
| וַיְדַבֵּ֣ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| אֱלֹהִ֔ים | God | Noun common, masculine plural absolute |
| אֵ֛ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַדְּבָרִ֥ים | the words | Particle, noun common masculine plural absolute |
| הָאֵ֖לֶּה | these | Particle, particle |
| לֵאמֹֽר׃ ס | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And God spoke all these words: |
| KJV | And God spake all these words, saying, |
| ASV | And God spake all these words, saying, |
| YLT | 'And God speaketh all these words, saying, |
| WEB | God spoke all these words, saying, |
| BBE | And God said all these words: |
Where they part company is דָבַר — see How Translations Differ.
The sentence is straightforward, with a main clause followed by a clear object phrase indicating what God is speaking about.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbדָבַר
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 — Exodus 20:1
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 Ten Commandmentsgenerated
Exodus 20:1 marks the moment when God communicates His commandments to the Israelites. This passage introduces the foundational laws that govern their relationship with Him and with one another. Following this verse, God continues to reveal His expectations, emphasizing the importance of obedience and worship, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:33–36 | Has a people ever heard the voice of God speaking out of the fire, as you have, and lived? |
| 2 | Deuteronomy 5:4–22 | The LORD spoke with you face to face out of the fire on the mountain. |
| 3 | Acts 7:38–53 | He was in the assembly in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers. And he received living words to pass on to us. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — דָבַר, vay.da.Bergenerated
The verb דָבַר (dabar) is a Piel form, indicating a purposeful act of speaking. It encompasses a range of meanings including to communicate, declare, and command. The parsing as a sequential imperfect third person masculine singular suggests an ongoing action — God is actively speaking.
In this context, דָבַר signifies not just any speech, but divine communication, underscoring God's authority and the weight of His words. This is a formal declaration that establishes the foundation of moral law for His people.
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 of the sentence is וַיְדַבֵּ֣ר, and He spoke, which governs the entire clause. It is followed by the subject אֱלֹהִ֔ים (God) and the object phrase אֵ֛ת כָּל־ הַדְּבָרִ֥ים הָאֵ֖לֶּה (these words), indicating what is being communicated.
The structure emphasizes God's authority as the subject who is actively declaring His commandments, which are then specified in the following verses.
Septuagint Backgroundgenerated
The Septuagint translates דָבַר as ἐλάλησεν (elalēsen), meaning 'He spoke.' This choice reflects a direct and clear communication, consistent with the Hebrew intent of conveying God's authoritative words.
The use of κύριος for אֱלֹהִים highlights the translation's focus on God's lordship, which is a central theme in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Exodus 20:1 tells us that God spoke directly to His people, giving them commandments. This is the beginning of the Ten Commandments, which outline how they should live in relation to God and to each other.
Frequently Asked Questionsgenerated
It means that God is directly communicating His laws and expectations to His people, establishing a covenant relationship.
These words form the foundation of moral and ethical behavior for the Israelites and are central to Judeo-Christian teachings.
God's words are authoritative and meant to guide His people in their daily lives and spiritual practices.
Following this verse, God continues to give specific commandments that outline the relationship between Him and His people.
Reflection Questionsgenerated
- How do I understand the authority of God's commandments in my life?
- In what ways can I apply the principles of these commandments today?
- What does it mean for me that God speaks to His people?
- How can I ensure I listen to and follow God's words in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the commandments given in this verse to discuss the moral law and its fulfillment in Christ.
We should also know that the ten commandments of the law are also fulfilled by the two gospel precepts, love of God and love of neighbor.Early Church Fathers on Exodus 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 20:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God spake all these words,.... Which follow, commonly called the decalogue, or ten commands; a system or body of laws, selected and adapted to the case and circumstances of the people of Israel;
Read John Gill on Exodus 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God spake all these words, saying, And God spake all these words , [ kaal (H3605) hadªbaariym (H1697)] - words, precepts, or commandments, all bear the same meaning, and are used synonymously by
Read Robert Jamieson on Exodus 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEXODUS CHAPTER 20 The object of man’ s worship, ,2. The decalogue, . The people fear, . They desire Moses to speak to them, and not God, . Moses encourages them, . Moses drawing near the darkness, God speaks to him, ,22. God’ s charge about making no other gods, . God’ s command to build an altar, and of what they should make it, ,25; and in what manner they should approach unto it, . Or, Then, to wit, when Moses was returned into the mount. God spake immediately, and not by an angel. For though an ambassador or messenger may act in the name of his master, yet it is against the use of all ages and places for such to call themselves by his name. As well might an ambassador of France say, I…
Read Matthew Poole on Exodus 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 20:1 And God spake all these words, saying,Ver. 1. God spake all, &c.] All the ten are of divine authority. Papists disannulling the second, that yet they may retain the number of ten words, so loath are heretics to have their asses’ ears seen, divide the last, which yet is called "the commandment," not the commandments. Vasques, not able to answer our argument, saith that the second commandment belonged to the Jews only.
Read John Trapp on Exodus 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXX. THE TEN .(1) God spake.—It is distinctly stated in Deuteronomy that the Ten Commandments were spoken to “all the assembly of Israel,” by God, “out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice” (Deuteronomy 5:22). It was not till after their delivery that the people entreated to be spared further communications of so awful a character. How the sounds were produced is a mystery unrevealed, and on which it is idle to speculate. Jehovah alone appears as the speaker in the Old Testament; in the New, we hear of the instrumentality of angels (Acts 7:53; Galatians 3:19; Hebrews 2:2). All these words.—In Scripture the phrase used to designate the Ten…
Read Charles John Ellicott on Exodus 20 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XX The preface to the ten commandments, 1, 2. The FIRST commandment, against mental or theoretic idolatry, 3. The SECOND, against making and worshipping images, or practical idolatry, 4-6. The THIRD, against false swearing, blasphemy, and irreverent use of the name of God, 7. The FOURTH, against profanation of the Sabbath, and idleness on the other days of the week, 8-11. The FIFTH, against disrespect and disobedience to parents, 12. The SIXTH, against murder and cruelty, 13. The SEVENTH, against adultery and uncleanness, 14. The EIGHTH, against stealing and dishonesty, 15. The NINTH, against false testimony, perjury, c., 16. The TENTH, against covetousness, 17. The people are…
Read AdamClarke on Exodus 20 →CambridgeThe Cambridge Bible for Schools and Colleges1. And God spake, &c.] the sequel in E to Exodus 19:19.
Read Cambridge on Exodus 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4.
Read Albert Barnes on Exodus 20 →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
And God spoke all these words:
God spoke all these words, saying,
And God spoke all these words:
God spoke all these words:
Tyndale line
And God spake all these words, saying,
And God spake all these words, saying,
And God spake all these words, saying,
And God spoke all these words, saying,
Then God spake all these wordes, saying,
Strictly literal
And God spoke all these words, saying,
'And God speaketh all these words, saying,
And God speaks all these words, saying,
And God spoke all these words, saying,
God spoke all these words:
From the Latin
And the Lord spoke all these words:
Simplified
God spoke all the following words:
And God said all these words:
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show some variations, with certain words partially restored or supplied by an editor, but the core message remains consistent with the Masoretic Text.
וַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־ הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃ ס
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.
וידבר אלהים את כל הדברים האלה לאמר
Agrees with the Masoretic Text here, word for word.
וידבר אלהים [את] [כל] [הדברים] [האלה] לאמר
1 word on the leather — 2 partly restored, 4 supplied entire by an editor.
[וידבר] [אלהים] [את] [כל] [הדברים] האלה לאמר
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
[וידבר] אלהים את כל הדברים [האלה] [לאמר]
2 words on the leather — 2 partly restored, 3 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 Exodus 20:1
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.
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-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc