Exodus 8:10 — Word Study
WLCוַיֹּ֖אמֶר לְמָחָ֑ר וַיֹּ֙אמֶר֙ כִּדְבָ֣רְךָ֔ לְמַ֣עַן תֵּדַ֔ע כִּי־ אֵ֖ין כַּיהוָ֥ה אֱלֹהֵֽינוּ׃
BSAto heaptsâbar Obj.ʼêth claychômer claychômer to stinkbâʼash landʼerets
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֖אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לְמָחָ֑ר | to tomorrow | Preposition, noun common masculine singular absolute |
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| כִּדְבָ֣רְךָ֔ | according to word your | Preposition, noun common masculine singular construct, suffix |
| לְמַ֣עַן | so that | Particle |
| תֵּדַ֔ע | you may know | Verb, Qal, jussive second person masculine singular |
| כִּי־ | that | Particle |
| אֵ֖ין | there not | Noun common, masculine singular construct |
| כַּיהוָ֥ה | [is] like Yahweh | Preposition, noun proper |
| אֱלֹהֵֽינוּ׃ | God our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God. |
| KJV | And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. |
| ASV | And he said, Against to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto Jehovah our God. |
| YLT | and he saith, 'To-morrow.' And he saith, According to thy word [it is], so that thou knowest that there is none like Jehovah our God, |
| WEB | Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God. |
| BBE | And he said, By tomorrow. And he said, Let it be as you say: so that you may see that there is no other like the Lord our God. |
All translations agree on the rendering of the key phrases in this verse.
The sentence is structured with a main clause followed by subordinate clauses that express purpose and causality.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָבַר
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 8:10
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 Plagues in Egyptgenerated
Exodus 8:10 captures a moment where Pharaoh, in response to Moses, agrees to a specific time for prayer regarding the frogs plaguing Egypt. This exchange highlights the struggle between Pharaoh's authority and God's power, as Moses seeks to reveal the uniqueness of the LORD, the God of Israel, amidst the ongoing plagues. The context is part of a larger narrative where God demonstrates His might over Pharaoh and the Egyptian gods through a series of miraculous signs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 27:1 | Do not boast about tomorrow, for you do not know what a day may bring. |
| 2 | James 4:14 | You do not even know what will happen tomorrow! What is your life? You are a mist that appears for a little while and then vanishes. |
| 3 | Exodus 9:14–29 | Otherwise, I will send all My plagues against you and your officials and your people, so you may know that there is no one like Me in all the earth. |
| 4 | Exodus 15:11 | Who among the gods is like You, O LORD? Who is like You—majestic in holiness, revered with praises, performing wonders? |
| 5 | Deuteronomy 32:31 | For their rock is not like our Rock, even our enemies concede. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תֵּדַע, te.Da'generated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including to perceive, recognize, and understand. In this context, it emphasizes a deeper understanding of God's power and uniqueness, which Pharaoh is being urged to acknowledge.
The jussive form indicates a command or desire, suggesting that Moses is not merely stating a fact but is inviting Pharaoh to come to a realization about the LORD's unmatched authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of תֵּדַע as 'you may know' in this context, emphasizing Pharaoh's need for understanding.
Sentence Structuregenerated
The main verb יֹּ֖אמֶר governs the dialogue, with multiple clauses following. The structure emphasizes the sequential nature of the conversation between Pharaoh and Moses.
The use of prepositional phrases and clauses indicates the purpose of Pharaoh's agreement, linking it directly to the knowledge of the LORD's supremacy.
Septuagint Backgroundgenerated
The Septuagint translates יָדַע as γνῶθι, which carries a similar meaning of knowledge but can imply a deeper understanding or recognition. This choice suggests an interpretive nuance, emphasizing the importance of knowing the LORD's power.
This rendering aligns with the overall theme of the plagues, where recognition of God's authority is central to the narrative.
In plain words — the whole versegenerated
Exodus 8:10 shows Pharaoh agreeing to a time for Moses to pray to the LORD about the frogs. Moses responds, indicating that this is so Pharaoh can understand that the LORD is unique among all gods. This moment highlights the tension between Pharaoh's authority and the power of the God of Israel.
Frequently Asked Questionsgenerated
Moses is indicating that through the events of the plagues, Pharaoh will come to recognize the unique power and authority of the LORD, distinguishing Him from the Egyptian gods.
Pharaoh's request for a specific time reflects his desire to control the situation, but it also sets the stage for a demonstration of God's power.
This verse is part of the larger narrative where God uses the plagues to demonstrate His sovereignty over Egypt and its gods, ultimately leading to the liberation of the Israelites.
This phrase emphasizes the uniqueness of the LORD, asserting His supremacy over all other deities and underscoring the central theme of God's power throughout the Exodus narrative.
Reflection Questionsgenerated
- In what ways have I recognized God's authority in my own life?
- How can I be more aware of the unique aspects of God's character?
- What steps can I take to help others understand the power of the LORD?
- How does this exchange between Moses and Pharaoh reflect the struggle between human authority and divine power?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of Pharaoh's response and the implications of the plagues as a demonstration of God's power.
But Pharaoh, who was devoted to beliefs and vain superstitions (Egypt being filled with frogs, which produced empty sounds and noisy clamor), when Moses said to him: 'Appoint a time for me to pray for you, and for your servants,Early Church Fathers on Exodus 8 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 8:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, tomorrow,.... Which according to Bishop Usher was the twenty sixth day of Adar, or February.
Read John Gill on Exodus 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. And he said, Tomorrow.
Read Robert Jamieson on Exodus 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhy not presently? Answ. 1. Because he hoped ere that time they might be removed, either by natural causes or by chance, and so he should not need the favour of Moses or his God. 2. Because he thought it a hard and long work to remove so vast a number of frogs, and that Moses might use divers ceremonies, as the magicians did, in his addresses to God, which would require some considerable time.
Read Matthew Poole on Exodus 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 8:10 And he said, To morrow. And he said, [Be it] according to thy word: that thou mayest know that [there is] none like unto the LORD our God.Ver. 10. To morrow.] Cras vat corvina. "Today, if ye will hear his voice." Now is the day of grace, &c.; procrastination is perilous. Hannibal, when he could have taken Rome, would not: when he would, could not. So, ειςαυριοντασπουδαια, said that fool. Let serious matters alone till tomorrow; but he was slain that night. “ Nemo tam divos habuit faventes, Crastinum ut possit sibi policeri. ” Plutarch.
Read John Trapp on Exodus 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) That thou mayest know.—Comp. Exodus 7:5; Exodus 7:17. Moses is not content that Pharaoh should simply acknowledge Jehovah as he had done (Exodus 8:8), but wishes him to be convinced that no other god can compare with Him.
Read Charles John Ellicott on Exodus 8 →CambridgeThe Cambridge Bible for Schools and Colleges10. that thou mayest know, &c.] The removal of the plague at a time fixed by the Pharaoh himself should be conclusive evidence to him that it was sent by God. The words are intended to emphasize the religious lesson of the plague; cf. the similar sentences, Exodus 8:22 b, Exodus 9:14 b, Exodus 9:16 b, Exodus 9:29 b, Exodus 10:2 b, Exodus 11:7 b (all J); comp. on Exodus 9:14-16, and p. 56.
Read Cambridge on Exodus 8 →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
“Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God.
Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
“Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God.
He said, “Tomorrow.” And Moses said, “It will be as you say, so that you may know that there is no one like the Lord our God.
Tyndale line
And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
And he said, Against to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto Jehovah our God.
And he said, Against tomorrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
And he said, To-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like the LORD our God.
Then he said, To morowe. And he answered, Be it as thou hast said, that thou maiest know, that there is none like vnto the Lord our God.
Strictly literal
And he said, For to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God.
and he saith, 'To-morrow.' And he saith, According to thy word [it is], so that thou knowest that there is none like Jehovah our God,
And he says, “Tomorrow.” And he says, “According to your word [it is], so that you know that there is none like our God YHWH,
(8:6) And he said, For tomorrow; and he said, Be it according to thy word; in order that thou mayest know that there is none like unto the Lord our God.
Pharaoh said, “Tomorrow.” Moses said, “Let it be as you say, so that you may know that there is no one like Yahweh, our God.
From the Latin
And he answered: Tomorrow. But he said: I will do according to thy word; that thou mayst know that there is none like to the Lord our God.
Simplified
“Do it tomorrow,” Pharaoh replied. Moses said, “It will happen as you have requested so you will know that there is no one like the Lord our God.
And he said, By tomorrow. And he said, Let it be as you say: so that you may see that there is no other like the Lord our God.
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 Septuagint in part, though the word order differs. The Samaritan Pentateuch presents two differing words, while the Dead Sea Scrolls contain fragments that align with the Masoretic Text but are partially restored.
וַיֹּ֖אמֶר לְמָחָ֑ר וַיֹּ֙אמֶר֙ כִּדְבָ֣רְךָ֔ לְמַ֣עַן תֵּדַ֔ע כִּי־ אֵ֖ין כַּיהוָ֥ה אֱלֹהֵֽינוּ׃
5 of the 10 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.
ויצברו אתם חמרים חמרים ותבאשׁ הארץ
2 words differ from the Masoretic Text: חמרים (homer), חמרים (homer)
[ויצברו] [את׳ם] [חמרם] [חמרם] [ותבאש] [הארץ]
6 words of the verse are on this fragment — 6 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 8:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used adverbially to refer to the day following the present day or to future time. The word is derived from a root meaning 'deferred.' All entries consistently emphasize its use in relation to time.
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
to-morrow (the day following the present day)
= in future time
base
H4279 מָחָר used oft. as adv., to-morrow, in time to come . to-morrow (the day following the present day)
. = in future time
4279 machar maw-khar'
probably from 309; properly, deferred, i.e. the morrow;
usually (adverbially) tomorrow; indefinitely,
hereafter:--time to come, tomorrow.
see HEBREW for 0309
מָחָר (ma.char) — tomorrow.
1) tomorrow, in time to come, in the future
1a) tomorrow (as the day following the present day)
1b) in future time
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
too-mor'-o.
See MORROW.
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
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)
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp