Genesis 17:3 — Word Study
WLCוַיִּפֹּ֥ל אַבְרָ֖ם עַל־ פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר׃
BSAThen AbramʼAbrâm [the father of faith, originally named Abram] fell facedownnâphal▸ [prostrated himself, bowed down, on his face, upon the ground] and Godʼĕlôhîym [Elohim, the one supreme Lord] saiddâbar▸ [spoke, communicated] to himʼêth
| Greek | English | Parsing |
|---|---|---|
| וַיִּפֹּ֥ל | and he fell | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְרָ֖ם | Abram | Noun proper masculine |
| עַל־ | on | Preposition |
| פָּנָ֑יו | face his | Noun common masculine plural construct, suffix |
| וַיְדַבֵּ֥ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| אִתּ֛וֹ | with him | Preposition, suffix |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| לֵאמֹֽר׃ | 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 | Then Abram fell facedown, and God said to him, |
| KJV | And Abram fell on his face: and God talked with him, saying, |
| ASV | And Abram fell on his face: and God talked with him, saying, |
| YLT | And Abram falleth upon his face, and God speaketh with him, saying, |
| WEB | Abram fell on his face. God talked with him, saying, |
| BBE | And Abram went down on his face on the earth, and the Lord God went on talking with him, and said, |
Where they part company is in the rendering of the actions and subjects, but they all convey the same essential meaning.
The sentence consists of two main clauses connected by a conjunction, emphasizing both Abram's action and God's response.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָם
verbנָפַל
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 — Genesis 17:3
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 — God's Covenant with Abramgenerated
Genesis 17:3 describes a significant moment where Abram, in a posture of humility, falls facedown before God. This act precedes God's declaration of His covenant with Abram, highlighting the importance of reverence in the relationship between God and His chosen individuals. The covenant theme continues in the surrounding verses, emphasizing God's promises and the transformation of Abram's identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:17 | Abraham fell facedown. Then he laughed and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah give birth at the age of ninety?” |
| 2 | Exodus 3:6 | Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God. |
| 3 | Leviticus 9:23–24 | Moses and Aaron then entered the Tent of Meeting. When they came out, they blessed the people, and the glory of the LORD appeared to all the people. |
| 4 | Numbers 14:5 | Then Moses and Aaron fell facedown before the whole assembly of the congregation of Israel. |
| 5 | Numbers 16:22–45 | But Moses and Aaron fell facedown and said, “O God, the God of the spirits of all flesh, when one man sins, will You be angry with the whole congregation?” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — וַיִּפֹּ֥ל, vai.yi.Polgenerated
The verb נָפַל (naphal) means 'to fall' and can describe various types of falling, including physical prostration. In this context, it signifies Abram's act of falling facedown, which is a physical expression of submission and reverence before God.
This verb is in the Qal form, indicating a simple action, and is parsed as a sequential imperfect third person masculine singular, showing that Abram fell down as a response to God's presence. The act of falling is significant in biblical narratives, often symbolizing humility or a response to divine revelation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of this verse.
Sentence Structuregenerated
The finite verb וַיִּפֹּ֥ל (he fell) governs the main clause, indicating Abram's action. The structure includes a prepositional phrase describing the manner of his falling and a subsequent clause where God communicates with him.
The sentence's flow emphasizes Abram's action first, followed by God's response, highlighting the significance of Abram's humility in the context of divine interaction.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּפֹּ֥ל as ἔπεσεν (he fell), maintaining the same meaning of falling. This choice reflects the translators' understanding of the act as one of submission.
The use of ἔπεσεν suggests a direct correspondence to the Hebrew, emphasizing the physical act of falling as a response to God's presence.
In plain words — the whole versegenerated
Genesis 17:3 tells us that Abram fell facedown before God, showing his humility. God then spoke to him, marking a crucial moment in the establishment of God's covenant with Abram, which would change his name and his destiny.
Frequently Asked Questionsgenerated
Abram's act signifies deep humility and reverence before God, a common posture in biblical encounters with the divine.
God's communication establishes a covenant with Abram, marking him as a pivotal figure in biblical history and the father of many nations.
This verse introduces God's covenant with Abram, which is a foundational theme throughout the Bible, highlighting God's promises and relationship with His people.
Abram, meaning 'exalted father,' later becomes Abraham, meaning 'father of many nations,' reflecting his role in God's plan.
Reflection Questionsgenerated
- How can I demonstrate humility in my relationship with God?
- What does it mean to me that God communicates with His people?
- In what ways can I recognize God's covenants in my life?
- How does understanding Abram's story impact my faith journey?
The early church on this verse — how the Fathers read it
Early church fathers commented on this verse to highlight Abram's humility and the significance of God's covenant. Their insights are drawn from various works, reflecting on the nature of divine communication.
And the Lord spoke to him, saying: Behold, my covenant is with you, and you shall be the father of a multitude of nations, and your name shall no longer be called Abram, but your name shall be Abraham,Early Church Fathers on Genesis 17 →
Abram fell face down. We read that in the earlier places of sacred history, holy men invoked the Lord, offered him sacrifices of praise, and lived innocently in his sight, but none had fallen face down before the Lord before Abram.Early Church Fathers on Genesis 17 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 17:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such
Read John Gill on Genesis 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Abram fell on his face: and God talked with him, saying, Abram fell on his face - the attitude of profoundest reverence assumed by eastern people.
Read Robert Jamieson on Genesis 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAbram fell on his face, partly in self-abasement, and a humble sense of his own undeservedness of such favours; and partly in reverence and worship to God, and a thankful acknowledgment of his marvellous kindness. Compare .
Read Matthew Poole on Genesis 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 17:3 And Abram fell on his face: and God talked with him, saying,Ver. 3. And Abram fell on his face.] It was fit he should, now that God talked with him. Such a posture of body befits us at the hearing of the word, as may best express our reverence, and further our attention. Balak is bid to rise up to hear Balaam’ s parable. Eglon, though a fat unwieldy man, riseth up from his seat to hear God’ s message from Ehud. The people in Nehemiah "stood up" to hear the law read and expounded. Constantine the Great would not be entreated to sit down or be covered at a sermon: no more would our Edward VI, whose custom was also to take notes of what he heard, which (together with his own…
Read John Trapp on Genesis 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. And Abram fell on his face] The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.
Read AdamClarke on Genesis 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Abram fell on his face — Overwhelmed by the fulness and majesty of the revelation.
Read Daniel Denison Whedon on Genesis 17 →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
Then Abram fell facedown, and God said to him,
Abram fell on his face. God talked with him, saying,
Then Abram fell facedown, and God said to him,
Abram bowed down with his face to the ground, and God said to him,
Tyndale line
And Abram fell on his face: and God talked with him, saying,
And Abram fell on his face: and God talked with him, saying,
And Abram fell on his face: and God talked with him, saying,
And Abram fell on his face: and God talked with him, saying,
Then Abram fell on his face, and God talked with him, saying,
Strictly literal
And Abram fell on his face; and God talked with him, saying,
And Abram falleth upon his face, and God speaketh with him, saying,
And Abram falls on his face, and God speaks with him, saying,
And Abram fell on his face, and God spoke with him, saying,
Abram bowed low with his face to the ground and God talked with him, saying,
From the Latin
Abram fell flat on his face.
Simplified
Abram bowed down with his face to the ground, and God told him,
And Abram went down on his face on the earth, and the Lord God went on talking with him, and said,
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 Samaritan Pentateuch agree word for word in this verse, confirming the consistency of the text across these witnesses. The Septuagint also matches the Hebrew closely in its translation, maintaining the same key elements.
וַיִּפֹּ֥ל אַבְרָ֖ם עַל־ פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר׃
8 of the 8 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.
ויפל אברם על פניו וידבר אתו אלהים לאמר
Agrees with the Masoretic Text here, word for word.
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 Genesis 17:3
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.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אַבְרָם (Avram) means 'exalted father' and refers to the original name of Abraham. The entries indicate that Abram is a significant figure from the time of the Patriarchs, first mentioned in Genesis 11:26, and he is the son of Terah and the husband of Sarah, among others. He is also the father of several notable sons, including Isaac and Ishmael.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H87 אַבְרָם Abram = אַבְרָהָם Abraham
87 'Abram ab-rawm'
contracted from 48; high father; Abram, the original name of
Abraham:--Abram.
see HEBREW for 048
אַבְרָם (av.ram) — Abram.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085)
§ Abram = "exalted father"
original name of Abraham
N-proper — Noun proper masculineHNpm
a'-bram. See ABRAHAM.
Abram
Exalted father. (see ABRAHAM.)
(a high father), the earlier name of Abraham.
High father, afterwards named Abraham.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp3ms
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…
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