Ezekiel 21:9 — Word Study
WLCבֶּן־ אָדָ֕ם הִנָּבֵא֙ וְאָ֣מַרְתָּ֔ כֹּ֖ה אָמַ֣ר אֲדֹנָ֑י אֱמֹ֕ר חֶ֥רֶב חֶ֛רֶב הוּחַ֖דָּה וְגַם־ מְרוּטָֽה׃
BSAA swordchereb [weapon, instrument of judgment]
| Greek | English | Parsing |
|---|---|---|
| בֶּן־ | O son of | Noun common, masculine singular construct |
| אָדָ֕ם | humankind | Noun common, masculine singular absolute |
| הִנָּבֵא֙ | prophesy | Verb, Niphal, imperative second person masculine singular |
| וְאָ֣מַרְתָּ֔ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| כֹּ֖ה | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֑י | [the] Lord | Noun proper |
| אֱמֹ֕ר | say | Verb, Qal, imperative second person masculine singular |
| חֶ֥רֶב | a sword | Noun common, feminine singular absolute |
| חֶ֛רֶב | a sword | Noun common, feminine singular absolute |
| הוּחַ֖דָּה | it has been sharpened | Verb, Hophal, perfect third person feminine singular |
| וְגַם־ | and also | Conjunction, adverb |
| מְרוּטָֽה׃ | [is] polished | Verb, Qal, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished— |
| KJV | Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: |
| ASV | Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished; |
| YLT | 'Son of man, prophesy, and thou hast said, Thus said Jehovah, say: A sword, a sword is sharpened, and also polished. |
| WEB | “Son of man, prophesy, and say, ‘Yahweh says: “A sword! A sword! It is sharpened, and also polished. |
| BBE | Son of man, say as a prophet, These are the words of the Lord: Say, A sword, a sword which has been made sharp and polished: |
Where they part company is with the description of the sword — see How Translations Differ.
The main verb leads the command, with the content of the prophecy following, and the description of the sword as a critical element.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּרַת
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 — Ezekiel 21:9
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 Prophecy of Judgmentgenerated
Ezekiel 21:9 is part of a larger message where God instructs Ezekiel to declare the coming judgment upon Israel. The imagery of the sword emphasizes the seriousness of the impending consequences for their actions. This message serves as a warning to the people, reminding them of God’s authority and the reality of divine judgment. The surrounding verses elaborate on the sword's purpose and the fate that awaits those who oppose God’s will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 21:3–15 | and tell her that this is what the LORD says: ‘I am against you, and I will draw My sword from its sheath and cut off from you both the righteous and the wicked. |
| 2 | Deuteronomy 32:41–42 | when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me. |
| 3 | Job 20:25 | It is drawn out of his back, the gleaming point from his liver. Terrors come over him. |
| 4 | Isaiah 66:16 | For by fire and by His sword, the LORD will execute judgment on all flesh, and many will be slain by the LORD. |
| 5 | Jeremiah 12:12 | Over all the barren heights in the wilderness the destroyers have come, for the sword of the LORD devours from one end of the earth to the other. No flesh has peace. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֶ֥רֶב, Che.revgenerated
The word חֶ֫רֶב (che.rev) means 'sword' and refers to a cutting instrument, often used in the context of warfare and judgment. It is derived from a root meaning 'drought', highlighting its destructive nature. In this verse, it symbolizes the instrument of God's judgment against His people.
The repetition of חֶ֥רֶב emphasizes its significance and the certainty of the judgment it represents. The context indicates that this sword is not just any weapon, but one that is sharpened and polished, indicating readiness for action.
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 verse is הִנָּבֵא֙, prophesy, which governs the command to Ezekiel. This is followed by a sequential phrase indicating what he is to say, and then the content of that message.
The structure emphasizes the divine command and the urgency of the message. The repetition of חֶ֥רֶב creates a rhythmic emphasis, drawing attention to the sword as a central theme of the prophecy.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חֶ֥רֶב is rendered as μάχαιρα (machaira), which also means 'sword' but can imply a broader range of cutting instruments. This choice may reflect a Greek understanding of weaponry, emphasizing the sword's role in judgment.
The translation captures the essence of the Hebrew text while also adapting it for a Greek-speaking audience, highlighting the sword's deadly purpose.
In plain words — the whole versegenerated
Ezekiel 21:9 records God telling Ezekiel to prophesy about a sword, which is sharpened and polished. This sword symbolizes judgment and is prepared for battle, indicating the seriousness of the message Ezekiel is to deliver.
Frequently Asked Questionsgenerated
The sword symbolizes God's judgment and the impending destruction that will come upon Israel due to their actions.
The term 'son of man' emphasizes Ezekiel's humanity and his role as a prophet speaking on behalf of God.
The sharpening and polishing of the sword indicate that it is ready for use, symbolizing the certainty and immediacy of God's judgment.
This verse is part of a larger prophetic message that warns Israel of the consequences of their disobedience and serves as a call to repentance.
Reflection Questionsgenerated
- In what ways can I recognize God's judgment in my own life?
- How can I be more attentive to the messages God is sending me through His word?
- What does it mean for me to prepare myself for God's purposes, as the sword is prepared for battle?
- How can I encourage others to heed the warnings of God in their lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 21:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSon of man, prophesy and say, thus saith the Lord,.... Deliver out the following prophecy in the name of the Lord: say, a sword, a sword is sharpened, and also furbished; it is not only drawn out of
Read John Gill on Ezekiel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySon of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: A sword, a sword - namely, of God (Deuteronomy 32:41). The Chaldeans are His instrument.
Read Robert Jamieson on Ezekiel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs if he pointed to it, crying out as one that suddenly seeth some dreadful sight. A mighty sword, or many; so the ingemination may imply the forces of Nebuchadnezzar and his confederates. Sharpened; prepared to wound, slay, and that with greater speed and sureness. Furbished; to terrify the weaker courage, to dazzle the eyes of such as encounter it: in a word, the danger is as near as if an army come up in array, and their swords in their bends ready to go on and fight.
Read Matthew Poole on Ezekiel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 21:9 Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:Ver. 9 A sword, a sword is sharpened.] Not only drawn, but sharpened, that it may wound swiftly and deadly; furbished also, that it may the more affray and make the quicker despatch. And that no doubt may be made of it, the ward sword is doubled. Exacutus et extersus, sharp and clean.
Read John Trapp on Ezekiel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8-17) This second prophecy is an expansion of the last, Ezekiel 21:8-13 corresponding to 2-5, and Ezekiel 21:14-17 to Ezekiel 21:6-7. In several of its clauses modern criticism has been able to improve the translation, and make it clearer.
Read Charles John Ellicott on Ezekiel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges8–17. The destroying sword of the Lord. The violent agitation of the prophet at the thought of the coming destruction finds expression in a wild and irregular ode upon the sword of the Lord. The general sense of the poem is discernible, but as in ch. 7 the text is in several places very obscure (e.g. Ezekiel 21:10; Ezekiel 21:13). There appear to be four divisions:— Ezekiel 21:9-11. A sword is furbished that it may glitter terribly in the eyes of men (cf. Ezekiel 32:10); it is sharpened for the slaughter—furbished and sharpened to give it into the hand of the slayer. Ezekiel 21:12-13. The prophet must cry and howl and smite in wild excitement on his thigh, for the princes of Israel and the…
Read Cambridge on Ezekiel 21 →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
“Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished—
“Son of man, prophesy, and say, ‘Yahweh says: “A sword! A sword! It is sharpened, and also polished.
“Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished—
“Son of man, prophesy and say: ‘This is what the Lord says: “‘A sword, a sword is sharpened, and also polished.
Tyndale line
Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished;
Son of man, prophesy, and say, Thus saith the LORD: Say, A sword, a sword, it is sharpened, and also furbished:
Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
Sonne of man, prophecie, and say, Thus saith the Lord God, say, A sworde, a sworde both sharpe, and fourbished.
Strictly literal
Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword is sharpened, and also furbished.
'Son of man, prophesy, and thou hast said, Thus said Jehovah, say: A sword, a sword is sharpened, and also polished.
“Son of man, prophesy, and you have said, Thus said YHWH: Say, A sword, a sword is sharpened, and also polished.
(21:14) Son of man, prophesy, and say, Thus hath said the Lord, Say, The sword, the sword is sharpened, and also polished;
“Son of man, prophesy and say, 'The Lord says this: “Say: A sword! A sword! It will be sharpened and polished!
From the Latin
Son of man, prophesy, and say: Thus saith the Lord God: Say: The sword, the sword is sharpened, and furbished.
Simplified
“Son of man, prophesy! Tell them this is what the Lord says: There's a sword, a sword that's being sharpened and polished.
Son of man, say as a prophet, These are the words of the Lord: Say, A sword, a sword which has been made sharp and polished:
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 largely agree in their wording for Ezekiel 21:9, with 10 of the 13 words matched. The differences in word order and articles reflect the distinct linguistic structures of Hebrew and Greek.
בֶּן־ אָדָ֕ם הִנָּבֵא֙ וְאָ֣מַרְתָּ֔ כֹּ֖ה אָמַ֣ר אֲדֹנָ֑י אֱמֹ֕ר חֶ֥רֶב חֶ֛רֶב הוּחַ֖דָּה וְגַם־ מְרוּטָֽה׃
10 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 21:9
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
HVNv2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
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/Vqq2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
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)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
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)
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HNcfsa — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
חָדַד (chadad) and חָדַה (chadah) both relate to the concept of sharpness. The first refers to being sharp or keen, while the second emphasizes the process of becoming sharp or the act of sharpening. The entries suggest a figurative use as well, indicating severity or fierceness. A specific verse reference is not provided.
[חָדַד] vb. be sharp, keen
Qal are keener than evening wolves
Hiph. the smith sharpeneth an axe.
Hoph. be sharpened
base
[חָדַה] vb. be or grow sharp
Qal grow sharp
Hiph. sharpen (fig.)
base
H2300a חָדַד be sharp, keen H2300b חָדַה be or grow sharp
2300 chadad khaw-dad'
a primitive root; to be (causatively, make) sharp or
(figuratively) severe:--be fierce, sharpen.
חָדַד (cha.dad) — be sharp.
1) to be sharp, be alert, be keen
1a) (Qal) to be sharp, be keen
1b) (Hiphil) to sharpen
1c) (Hophal) to be sharpened
Also means: cha.dah (חָדַה "to sharpen" H2300B)
חָדַה (cha.dah) — to sharpen.
1) to be or to grow sharp
1a) (Qal) to grow sharp
1b) (Hiphil) to sharpen
HVHp3fs — Verb · Hophal · perfect third person feminine singularHVHp3fs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HC/D — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
מָרַט (marat) is a Hebrew verb meaning to make smooth or bare, often associated with polishing or scouring. It can imply making something bald, particularly the head, or sharpening an object. The word appears in various forms, including Qal (to make bare) and Niphal (to be made bald).
[מָרַט] vb. make smooth, bare, bald; scour, polish
Qal
make bare
scour, polish
Niph. his head is made bald
Pu. scoured, polished
base
H4803 [מָרַט] make smooth, bare, bald; scour, polish
4803 marat maw-rat'
a primitive root; to polish; by implication, to make bald
(the head), to gall (the shoulder); also, to
sharpen:--bright, furbish, (have his) hair (be) fallen off,
peeled, pluck off (hair).
מָרַט (ma.rat) — to smooth.
1) to bare, polish, make smooth or bald or bare
1a) (Qal)
1a1) to make bare
1a2) to scour, polish
1b) (Niphal) to be made bald
HVqsfsa — Verb · Qal · participle (passive) feminine singularHVqsfsa
pol'-isht.
See CORNER-STONE, (2).
