Genesis 18:15 — Word Study
WLCוַתְּכַחֵ֨שׁ שָׂרָ֧ה׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י׀ יָרֵ֑אָה וַיֹּ֥אמֶר׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃
BSABut SarahSârâh [the noblewoman, Abraham's wife] was afraidyârêʼ■ [filled with fear, reverent awe] sokîy she denied itkâchash▸ [deceived, lied] ◂and saidʼâmar “I did notlôʼ [absolutely not] laughtsâchaq■ [laugh outright in joy or scorn] Nolôʼ [not at all] replied [the LORD]ʼâmar▸ [the Supreme God] butkîy you did laughtsâchaq■ [certainly, in truth, express joy or scorn]
| Greek | English | Parsing |
|---|---|---|
| וַתְּכַחֵ֨שׁ | and she denied | Verb, Piel, sequential imperfect third person feminine singular |
| שָׂרָ֧ה׀ | Sarah | Noun proper feminine |
| לֵאמֹ֛ר | saying | Preposition, verb qal infinitive construct common |
| לֹ֥א | not | Particle |
| צָחַ֖קְתִּי | I laughed | Verb, Qal, perfect first person common singular |
| כִּ֣י׀ | for | Particle |
| יָרֵ֑אָה | she was afraid | Verb, Qal, perfect third person feminine singular |
| וַיֹּ֥אמֶר׀ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לֹ֖א | In- | Particle |
| כִּ֥י | deed | Particle |
| צָחָֽקְתְּ׃ | you laughed | Verb, Qal, perfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Sarah was afraid, so she denied it and said, “I did not laugh.” “No,” replied the LORD, “but you did laugh.” |
| KJV | Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. |
| ASV | Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. |
| YLT | And Sarah denieth, saying, 'I did not laugh;' for she hath been afraid; and He saith, 'Nay, but thou didst laugh.' |
| WEB | Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid. He said, “No, but you did laugh.” |
| BBE | Then Sarah said, I was not laughing; for she was full of fear. And he said, No, but you were laughing. |
Translations agree on the rendering of כָּחַשׁ — see How Translations Differ.
The sentence is structured around Sarah's fear and denial, leading to the LORD's direct response, creating a clear dialogue.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂרָה
verbכָּחַשׁ
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 18:15
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 Visit of the Three Angelsgenerated
Genesis 18:15 recounts the moment when Sarah, overhearing the promise of a son, feels fear and denies her laughter when the LORD questions her. This moment reflects the tension between human disbelief and divine assurance, as seen throughout the narrative of Abraham and Sarah. The context is rich with themes of faith, promise, and the nature of God's interactions with humanity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:9 | And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?” |
| 2 | Genesis 12:13 | Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.” |
| 3 | Job 2:10 | “You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said. |
| 4 | Proverbs 28:13 | He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy. |
| 5 | John 18:17–25 | At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — כָּחַשׁ, va.te.kha.Cheshgenerated
The verb כָּחַשׁ (kaChash) is in the Piel stem, indicating an active form of deception. It means to deceive or lie, as seen in contexts where truth is intentionally obscured. The parsing as a third person feminine singular verb shows that Sarah is the subject of this action, highlighting her attempt to mislead in the face of divine revelation.
This word encompasses a range of meanings, including disappointment and untruthfulness. In this verse, it captures Sarah's fear and her immediate reaction to deny the truth of her laughter, which reflects a deeper struggle with faith and trust in God's promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word כָּחַשׁ is rendered as denied, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb וַתְּכַחֵ֨שׁ (va.te.kha.Chesh), and she denied, governs the sentence, with a series of clauses following it. The structure reflects a straightforward narrative style, typical of Hebrew prose, where the actions and responses are laid out clearly.
The sentence begins with Sarah's fear, which is crucial for understanding her subsequent denial. The clauses are tightly linked, showing the cause (fear) and effect (denial) in Sarah's response to the LORD.
Septuagint Backgroundgenerated
In the Septuagint, כָּחַשׁ is translated as ἠρνήσατο (ērnēsato), meaning 'she denied.' This choice of word captures the essence of Sarah's action, emphasizing the act of rejection or denial.
The Greek translation retains the core meaning of the Hebrew, indicating that Sarah's response was one of denial in the face of divine truth.
In plain words — the whole versegenerated
Genesis 18:15 tells us that Sarah was afraid and denied laughing when the LORD pointed it out. The LORD then affirmed that she had indeed laughed, highlighting the tension between her fear and the truth of God's promise.
Frequently Asked Questionsgenerated
Sarah's denial reflects her fear and disbelief in God's promise, showcasing a common human response to divine revelation.
The LORD confronts Sarah to emphasize the truth of His promise and to challenge her disbelief.
This passage illustrates the struggle between fear and faith, as Sarah grapples with trusting God's promise amidst her doubts.
We can learn that fear can lead to denial, but acknowledging the truth is essential in our relationship with God.
Reflection Questionsgenerated
- How do I respond when faced with promises that seem impossible?
- In what ways have I allowed fear to influence my actions or words?
- What does this passage teach me about honesty in my relationship with God?
- How can I cultivate a deeper trust in God's promises despite my doubts?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 18:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Sarah denied, saying, I laughed not,.... Some render the words, "Sarah lied" (z); and indeed it was no other than a lie, to say she did not laugh when she did; which she might be tempted to say
Read John Gill on Genesis 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
Read Robert Jamieson on Genesis 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSarah denied, from the sense of guilt, and the discovery of her shame, and the expectation of a sharp rebuke, both from this person, and from her husband.
Read Matthew Poole on Genesis 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 18:15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. Ver. 15. I laughed not: for she was afraid.] And well she might; for as everybody hath its shadow, so hath every sin its fear. Her sin she saw was detected, and her conscience she felt was troubled; hence her fear. Nay, but thou didst laugh.] A lie must be roundly reproved, and the truth asserted. She laughed but within herself, but as good she might have laughed out aloud; for God searcheth the heart. "I pray thee, O Lord, was not this my saying, when I was in my country? No, Jonah, it was not thy saying, it was only thy thinking: but that is all one before him who…
Read John Trapp on Genesis 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Sarah denied.—With strange inconsistency Sarah knows that the speaker is Divine, and that He perceived the thoughts that passed “within herself” in the retirement of the tent, and yet denies; but it was the inconsistency of fright. Struck with terror at the thought that she had ridiculed the promise of Jehovah, she offers no excuse, but takes refuge, as frightened people are apt to do, in falsehood. Gently reproved, the result was the building-up of her faith, just as Mary’s doubt was removed and her faith perfected by the angel’s words (Luke 1:34-37).
Read Charles John Ellicott on Genesis 18 →
CambridgeThe Cambridge Bible for Schools and Colleges15. I laughed not] Sarah apparently emerges, in confusion and fear, to deny the guest’s statement. This occasions the fourth repetition of the word “laugh” in these four verses, by the short reply, “Nay, but thou didst laugh.”
Read Cambridge on Genesis 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. She was afraid — The direct response to her thoughts, the searching words, the implied rebuke, the evidence from the words that the speaker was Jehovah, all this filled her with a sudden
Read Daniel Denison Whedon on Genesis 18 →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
But Sarah was afraid, so she denied it and said, “I did not laugh.” “No,” replied the LORD, “but you did laugh.”
Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid. He said, “No, but you did laugh.”
But Sarah was afraid, so she denied it and said, “I did not laugh.” “No,” replied the LORD, “but you did laugh.”
Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”
Tyndale line
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
But Sarah denied, saying, I laughed not: for she was afraide. And he said, It is not so: for thou laughedst.
Strictly literal
And Sarah denied, saying, I did not laugh; for she was afraid. And he said, No; but thou didst laugh.
And Sarah denieth, saying, 'I did not laugh;' for she hath been afraid; and He saith, 'Nay, but thou didst laugh.'
And Sarah denies, saying, “I did not laugh”; for she has been afraid; and He says, “No, but you did laugh.”
Then Sarah denied, saying, I laughed not; for she was afraid; but he said, Nay; indeed thou didst laugh.
Then Sarah denied it and said, “I did not laugh,” for she was afraid. He replied, “No, you did laugh.”
From the Latin
Sara denied, saying: I did not laugh: for she was afraid. But the Lord said, Nay: but thou didst laugh:
Simplified
Sarah denied it because she was afraid, claiming, “I didn't laugh.” “Yes, you did laugh,” the Lord replied.
Then Sarah said, I was not laughing; for she was full of fear. And he said, No, but you were laughing.
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, with 10 out of 11 words matching. The Samaritan Pentateuch differs slightly by including the word 'to' in its version, but the overall meaning remains consistent across these witnesses.
וַתְּכַחֵ֨שׁ שָׂרָ֧ה׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י׀ יָרֵ֑אָה וַיֹּ֥אמֶר׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ותכחשׁ שׂרה לאמר לא צחקתי כי יראה ויאמר לה כי צחקת
1 word differs from the Masoretic Text: לה (to)
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 18:15
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.
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
שָׂרָה (Sarah) refers to the wife of Abraham and the mother of Isaac. The name is associated with nobility, as indicated by its meaning 'noblewoman.' Sarah is first mentioned in Genesis 11:29 and is also known as Sarai in earlier texts. She is the daughter of Terah and sister to Abraham, Nahor, and Haran.
שָׂרָה 37 n.pr.f. wife of Abraham (princess)
base
H8283 שָׂרָה wife of Abraham
8283 Sarah saw-raw'
the same as 8282; Sarah, Abraham's wife:--Sarah.
see HEBREW for 08282
שָׂרָה (sa.rah) — Sarah.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
§ Sarah = "noblewoman"
wife of Abraham and mother of Isaac
N-proper — Noun proper feminineHNpf
Sarah
Princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham’s purchasing the cave of Machpelah as a family burying-place.
In the allegory of Gal. 4:22-31 she is the type of the “Jerusalem which is above.” She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who “all died in faith.” (See…
(princess). The wife and half-sister, (Genesis 20:12) of Abraham, and mother of Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham’s), to Sarah, princess (for all the race), was made at the same time that Abram’s name was changed to Abraham, --on the establishment of the covenant of circumcision between him and God. Sarah’s history is of course that of Abraham. [ABRAHAM] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in (1 Peter 3:6) and as one of the types of faith in (
Or SARA, the wife of Abraham, the daughter of his father by another mother, Ge 20:12. Most Jewish writers, however, and many interpreters, identify her with Iscah, the sister of Lot, and Abraham’s niece, Gen 11.29; the word "daughter" according to Hebrew usage, comprising any female descendant, and "sister," any female relation by blood. When God made a covenant with Abraham, he changed the name of Sarai or my princess, into that of Sarah, or princess; and promised Abraham a son by her, which was fulfilled in due time.
The most prominent points of her history as recorded in the Bible are, her consenting to Abraham’s unbelieving dissimulation while near Pharaoh and Abimelech; her long-continued barrenness; her giving to Abraham her maid Hagar as a secondary wife; their mutual jealousy; and her bearing Isaac in her old age, "the…
lady; princess; princess of the multitude
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
צָחַק (tsachaq) is a Hebrew verb meaning to laugh, with implications of jesting, mocking, or playing. It has a root meaning of laughing outright, whether in merriment or scorn. The entries indicate its use in various forms, including Qal (to laugh) and Piel (to jest or make sport).
[צָחַק] vb. laugh
Qal laugh
Pi.
jest
sport, play
base
H6711 צָחַק laugh .laugh
. . jest
. sport, play
6711 tsachaq tsaw-khak'
a primitive root; to laugh outright (in merriment or scorn);
by implication, to sport:--laugh, mock, play, make sport.
צָחַק (tsa.chaq) — to laugh.
1) to laugh, mock, play
1a) (Qal) to laugh
1b) (Piel)
1b1) to jest
1b2) to sport, play, make sport, toy with, make a toy of
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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)
Conj — ParticleHTc
ded: Used in its ordinary modern sense in EV. In the Old Testament it is used to translates five Hebrew words: gemylah, literally, "recompense" (Isa 59:18); dabhar, literally, "word," "thing" (2Ch 35:27 the King James Version, the Revised Version (British and American) "acts"; Es 1:17,18; Jer 5:28); ma`aseh (Ge 20:9; 44:15; Ezr 9:13); `alilah (1Ch 16:8 the King James Version, the Revised Version (British and American) "doings"; Ps 105:1 the King James Version…
→ To land Jer 32:12,14; 44
→ See LAND
צָחַק (tsachaq) is a Hebrew verb meaning to laugh, with implications of jesting, mocking, or playing. It has a root meaning of laughing outright, whether in merriment or scorn. The entries indicate its use in various forms, including Qal (to laugh) and Piel (to jest or make sport).
[צָחַק] vb. laugh
Qal laugh
Pi.
jest
sport, play
base
H6711 צָחַק laugh .laugh
. . jest
. sport, play
6711 tsachaq tsaw-khak'
a primitive root; to laugh outright (in merriment or scorn);
by implication, to sport:--laugh, mock, play, make sport.
צָחַק (tsa.chaq) — to laugh.
1) to laugh, mock, play
1a) (Qal) to laugh
1b) (Piel)
1b1) to jest
1b2) to sport, play, make sport, toy with, make a toy of
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
