Menu

Genesis 18:33 — Word Study

Depth

WLCוַיֵּ֣לֶךְ יְהוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־ אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃

BSAWhenʼăsher the LORDYᵉhôvâh [Yehovah, The covenant Name of God] had finishedkâlâh [to end, complete] speakingdâbar [to communicate, converse] withʼêl AbrahamʼAbrâhâm [the father of many children, including Ishmael and Isaac] and AbrahamʼAbrâhâm [the later name of Abram] returnedshûwb [to turn back, come back] homemâqôwm [to his place, location]

Word
Listen & take awayGenesis 18
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 33 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (lim.ko.Mo) — no per-word recordings of the Hebrew exist to link to.
Take it away
Genesis 18:33quick helps
In a sentenceThe LORD finished speaking with Abraham and then departed, while Abraham returned home.
Who is speakingThe LORD, addressing Abraham.
Where we areThis verse concludes a conversation between God and Abraham regarding the fate of Sodom.
The hard wordכִּלָּה
Take awayThe dialogue between God and Abraham is complete, and both take their next steps.
6 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause subjectיהוה verbהלך The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 18:33

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 Conclusion of God's Dialogue with Abrahamgenerated

30Then Abraham said, “May the Lord not be angry, but let me speak further. Suppose thirty are found there?” He replied, “If I find thirty there, I will not do it.”
31And Abraham said, “Now that I have ventured to speak to the Lord, suppose twenty are found there?” He answered, “On account of the twenty, I will not destroy it.”
32Finally, Abraham said, “May the Lord not be angry, but let me speak once more. Suppose ten are found there?” And He answered, “On account of the ten, I will not destroy it.”
33When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.

Genesis 18:33 wraps up a significant conversation where Abraham intercedes for the cities of Sodom and Gomorrah. After negotiating with God about the number of righteous people needed to spare the cities, God concludes His dialogue and departs. This moment highlights the relationship between God and Abraham, showcasing Abraham's role as a mediator and God's willingness to listen.


Cross References

ReferenceText (BSB)
1Genesis 18:16–22When the men got up to leave, they looked out over Sodom, and Abraham walked along with them to see them off.
2Genesis 32:26Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.”
3Genesis 31:55Early the next morning, Laban got up and kissed his grandchildren and daughters and blessed them. Then he left to return home.

The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to

and AbrahamGenesis 31:55

The Key Word כִּלָּה, ki.Lahgenerated

The verb כָּלָה (kalah) means to finish or complete, indicating the conclusion of an action. It is a Piel form, suggesting a definitive end to the speaking, which emphasizes the completion of God's communication with Abraham.

This word encompasses a range of meanings including to accomplish or to bring to an end. In this context, it signifies that God has fully communicated His intentions to Abraham, marking a pivotal moment in their dialogue.


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 finite verb כִּלָּה, he had finished, governs the entire verse, with several phrases hanging off it: a prepositional phrase indicating the subject of the speaking, and two clauses that describe the actions of God and Abraham. The structure emphasizes the sequential nature of the events.

The order of the Hebrew words places emphasis on the actions of God first, followed by Abraham's response, highlighting the flow of communication and the subsequent actions taken by both parties.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew כִּלָּה is rendered as ἐπαύσατο (epausato), meaning 'he ceased' or 'he stopped'. This choice suggests a moment of pause rather than a complete ending, which may reflect a different nuance in the Greek understanding of the dialogue's conclusion.

The term used in the LXX indicates a cessation of speaking, which aligns with the idea of finishing but may imply an ongoing relationship beyond this moment.


In plain words — the whole versegenerated

Genesis 18:33 tells us that after God finished speaking with Abraham about Sodom, He departed, and Abraham returned home. This verse highlights the conclusion of their important conversation and the actions taken afterward.


Frequently Asked Questionsgenerated

What was the significance of God's conversation with Abraham?

This conversation illustrates Abraham's role as an intercessor and highlights God's willingness to engage with him about the fate of Sodom and Gomorrah.

What does it mean that God 'finished speaking'?

It indicates that God completed His communication with Abraham, marking a definitive end to that dialogue.

Why did Abraham return home after this conversation?

Abraham returned home after fulfilling his role in the dialogue, having expressed his concerns and requests to God.

How does this verse reflect the relationship between God and Abraham?

The verse shows a personal and direct interaction, emphasizing Abraham's unique position as a friend of God and a mediator for others.


Reflection Questionsgenerated

  1. How can I be more like Abraham in my relationship with God, especially in prayer and intercession?
  2. What are some areas in my life where I need to listen for God's guidance, just as Abraham did?
  3. In what ways do I see God communicating with me today, and how do I respond?
  4. How can I reflect on the importance of completing conversations and commitments in my own life?

Commentators on this verse — 6 expositors, verse by verse

Each of these wrote on Genesis 18:33 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And the Lord went his way, as soon as he had left communing with Abraham,.... It is great and wonderful condescension for God to commune with a creature; it is an act of sovereignty how long he will

Read John Gill on Genesis 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. The Lord ... left communing ... and Abraham returned unto his place.

Read Robert Jamieson on Genesis 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Genesis 18:33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.Ver. 33. And the Lord went his way.] Abraham bargined with the Lord so long, till he had brought him down from fifty to ten: and mark, that he stopped begging ere God stopped lessening. Let us find praying hearts, and he will find a pitying heart.

Read John Trapp on Genesis 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(33) The Lord (Jehovah) went his way.—Not to avoid further importunity, for Abraham had ended his entreaty, and obtained all that he had asked for; but because the purpose of the revelation was fulfilled. Besides the primary object of making known the perfect justice of God’s dealings with men, it further showed that the Gentile world was both subject to Jehovah’s dominion, and that there was mercy for it as well as for the covenant people. Such, in future times, was also the lesson of the Book of Jonah.

Read Charles John Ellicott on Genesis 18 →
CambridgeThe Cambridge Bible for Schools and Colleges

33. communing with] i.e. “speaking to,” as in Genesis 18:27; Genesis 18:29; Genesis 18:31. unto his place] i.e. “the terebinths of Mamre” (Genesis 18:1), from which Abraham had gone forth to escort the Angels (Genesis 18:16). In the expression “the Lord went his way” (Heb. “went”) the writer leaves us uninformed as to the manner of Jehovah’s separation from Abraham. There is no mention of “Sodom,” as the place to which he “went,” is in Genesis 18:22. For other instances in which human intercession is raised to avert Divine anger, and is the means of forgiveness, cf. Exodus 32:9-14; Numbers 14:15-20; Amos 7:4-6. In all these cases, he that intercedes seeks, on the one hand, to enter into the…

Read Cambridge on Genesis 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

33. Went his way — Abraham ceased to intercede and Jehovah ceased to answer. Other works and plans engage Jehovah, and he passes from one scene to another.

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

BSBBerean Standard Bible2020

When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.

WEBWorld English Bible2000

Yahweh went his way as soon as he had finished communing with Abraham, and Abraham returned to his place.

MSBMajority Standard Bible2022

When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.

NETBNew English Translation2006

The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.

Tyndale line

KJVKing James Version1611

And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

ASVAmerican Standard Version1901

And Jehovah went his way, as soon as he had left off communing with Abraham: and Abraham returned unto his place.

RVARevised Version, American1894

And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

NWBWebster's Bible1833

And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned to his place.

GNVGeneva Bible1599

And the Lord went his way when he had left communing with Abraham, and Abraham returned vnto his place.

Strictly literal

DBYDarby Translation1890

And Jehovah went away when he had ended speaking to Abraham; and Abraham returned to his place.

YLTYoung's Literal Translation1862

And Jehovah goeth on, when He hath finished speaking unto Abraham, and Abraham hath turned back to his place.

LSVLiteral Standard Version2020

And YHWH goes on, when He has finished speaking to Abraham, and Abraham has turned back to his place.

ILTInterlinear Literal Translation2000

And the Lord went away, when he had finished speaking with Abraham; and Abraham returned unto his place.

ULBUnlocked Literal Bible2017

Yahweh went on his way as soon as he had finished talking with Abraham, and Abraham returned home.

From the Latin

DRADouay-Rheims (Challoner)1899

And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.

Simplified

FBVFree Bible Version2020

The Lord left once he had finished speaking with Abraham, and Abraham went home.

BBEBible in Basic English1949

And the Lord went on his way when his talk with Abraham was ended, and Abraham went back to his place.

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.

וַandclauseverbיֵּ֣לֶךְhe.wentsubjectיְהוָ֔הYahwehprepositional phrase · prepositionalכַּwhenrelpאֲשֶׁ֣רwhenclauseverbכִּלָּ֔הhe.had.finishedprepositional phrase · prepositionalלְtoclauseverbדַבֵּ֖רspeakprepositional phrase · prepositionalאֶלtoאַבְרָהָ֑םAbrahamוְandclausesubjectאַבְרָהָ֖םAbrahamverbשָׁ֥בhe.returnedprepositional phrase · prepositionalלִtonoun phraseמְקֹמֽplaceוֹhis

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 agree closely, with a word-for-word correspondence in this verse. The Samaritan Pentateuch differs slightly, using the term for 'place' in a different form, but the essential meaning remains consistent across the witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֵּ֣לֶךְ יְהוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־ אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃

Septuagintthe Greek the translators chose, word by word
וַיֵּ֣לֶךְἀπῆλθενיְהוָ֔הκύριοςכַּאֲשֶׁ֣רὡςכִּלָּ֔הἐπαύσατοלְדַבֵּ֖רλαλῶνאֶל־τῷאַבְרָהָ֑םαβρααμוְאַבְרָהָ֖םαβρααμשָׁ֥בἀπέστρεψενלִמְקֹמֽוֹ׃αὐτοῦ

10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

וילך יהוה כאשׁר כלה לדבר אל אברהם ואברהם שׁב למקומו

1 word differs from the Masoretic Text: מקומו (place)

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.

Genesis 18:33הָלַךְand he wentand he wentהָלַךְיהוהYahwehYahwehיהוהאֲשֶׁרjust asjust asאֲשֶׁרכָּלָהhe had finihe had finishedכָּלָהדָבַרto speakto speakדָבַראֶלtotoאֶלאַבְרָםAbrahamAbrahamאַבְרָםאַבְרָםand Abrahamand Abrahamאַבְרָםשׁוּבhe returnedhe returnedשׁוּבמָקוֹםto place hito place hisמָקוֹםאָבfatherfatherאָבהָיָהto beto beהָיָהלֵב(Leb)-kama(Leb)-kamaiלֵבהָלַךְto walkto walkהָלַךְיִצְחָקIsaacIsaacיִצְחָקשָׂרָהSarahSarahשָׂרָהדֶּ֫רֶךְway: roadway: roadדֶּ֫רֶךְחֻקָּהstatutestatuteחֻקָּהנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאצָוָהto commandto commandצָוָהקָצִירharvestharvestקָצִירחֵמָהragerageחֵמָהמֹשֶׁהMosesMosesמֹשֶׁהלָשׁוֹןtonguetongueלָשׁוֹןפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫השְׁבִיתcaptivitycaptivityשְׁבִית
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Genesis 18:33

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.

and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
וַיֵּ֣לֶךְvai.Ye.lekh and he went H1980 Verb · Qal · sequential imperfect third person masculine singular
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
יְהוָ֔הYah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'

Brown-Driver-Briggs Hebrew Lexicon (full)

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

יהוה is used with אלהים and suffixes, especially in D

the phrase † אֲנִי יהוה is noteworthy

יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

base

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

3068 Yhovah yeh-ho-vaw'

from 1961; (the) self-Existent or Eternal; Jehovah, Jewish

national name of God:--Jehovah, the Lord. Compare 3050, 3069.

see HEBREW for 01961

see HEBREW for 03050

see HEBREW for 03069

Translators Brief Hebrew Lexicon

יְהֹוָה (ye.ho.vah) — LORD.

Jehovah = "the existing One"

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)

יְהֹוָה (ye.ho.vah) — The Lord.

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
כַּאֲשֶׁ֣רka.'a.Sher just as H834 Preposition · particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | Rel — Preposition · particle
HR/Tr
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

az: Conj. and adverb (usually Greek hos hosper, kathos), designating:

(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).

(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).

The company it keepswords that stand beside it more often than chance
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
כִּלָּ֔הki.Lah he had finished H3615 Verb · Piel · perfect third person masculine singular
208× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to finish or end something, like completing a task or using up a resource, as seen in Genesis 2:2 where God finished creating the heavens and earth.
Amplified meaning
to end, complete
Tyndale gloss
to end: finish
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent

Qal

be complete, at an end, of a period of time

be completed, finished, of a work

be accomplished, fulfilled

be idealy complete, be determined, always in a bad sense, plotted

be spent, used up (prop. come to an end), of water

waste away, be exhausted, fail

come to an end, vanish = perish, be destroyed

Pi.

complete, bring to an end, finish, a thing, task, work, etc.

complete a period of time

finish doing a thing

make an end, end

accomplish, fulfil, bring to pass

accomplish in thought, determine

put an end to, cause to cease

cause to fail, exhaust, use up, spend

destroy, sts. exterminate

base

Brown-Driver-Briggs glosses

H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time

. be completed, finished, of a work

. be accomplished, fulfilled

. be idealy complete, be determined, always in a bad sense, plotted

. . be spent, used up (prop. come to an end), of water

. waste away, be exhausted, fail

. come to an end, vanish = perish, be destroyed

. . . complete, bring to an end, finish, a thing, task, work, etc.

. complete a period of time

. finish doing a thing

. make an end, end

. accomplish, fulfil, bring to pass

. accomplish in thought, determine

. . put an end to, cause to cease

. cause to fail, exhaust, use up, spend

. destroy, sts. exterminate

Strong's Hebrew Dictionary

3615 kalah kaw-law'

a primitive root; to end, whether intransitive (to cease, be

finished, perish) or transitived (to complete, prepare,

consume):--accomplish, cease, consume (away), determine,

destroy (utterly), be (when ... were) done, (be an) end (of),

expire, (cause to) fail, faint, finish, fulfil, X fully, X

have, leave (off), long, bring to pass, wholly reap, make

clean riddance, spend, quite take away, waste.

Translators Brief Hebrew Lexicon

כָּלָה (ka.lah) — to end: finish.

: finish

1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent

1a) (Qal)

1a1) to be complete, be at an end

1a2) to be completed, be finished

1a3) to be accomplished, be fulfilled

1a4) to be determined, be plotted (bad sense)

1a5) to be spent, be used up

1a6) to waste away, be exhausted, fail

1a7) to come to an end, vanish, perish, be destroyed

1b) (Piel)

1b1) to complete, bring to an end, finish

1b2) to complete (a period of time)

1b3) to finish (doing a thing)

1b4) to make an end, end

1b5) to accomplish, fulfil, bring to pass

1b6) to accomplish, determine (in thought)

1b7) to put an end to, cause to cease

1b8) to cause to fail, exhaust, use up, spend

1b9) to destroy, exterminate

1c) (Pual) to be finished, be ended, be completed

כָּלָה (ka.lah) — to end: destroy.

: destroy

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singular
HVpp3ms
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
לְדַבֵּ֖רle.da.Ber to speak H1696 Preposition · verb piel infinitive construct common
1,142× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Amplified meaning
to communicate, converse
Tyndale gloss
to speak: speak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H1696 דָבַר speak (original mng. dub.)

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct common
HR/Vpcc
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
אַבְרָהָ֑ם'av.ra.Ham Abraham H85 Noun proper masculine
175× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Abraham was a key figure in the Bible, the later name of Abram, and father of many children, including Ishmael and Isaac. He is first mentioned in Genesis 11:26 and his story is told throughout the book of Genesis. Abraham's life and faith are still studied today.
Amplified meaning
the father of many children, including Ishmael and Isaac
Tyndale gloss
Abraham
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham

base

Brown-Driver-Briggs glosses

H85 אַבְרָם Abram = אַבְרָהָם Abraham

Strong's Hebrew Dictionary

85 'Abraham ab-raw-hawm'

contracted from 1 and an unused root (probably meaning to be

populous); father of a multitude; Abraham, the later name of

Abram:--Abraham.

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַבְרָהָם (av.ra.ham) — Abraham.

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

§ Abraham = "father of a multitude" or "chief of multitude"

friend of God and founder of Hebrew nation via God's elective covenant

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-bra-ham:

I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory

I. Name.

1. Various Forms:

In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…

Easton's Bible Dictionary

Abraham

Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…

American Tract Society Bible Dictionary

Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…

and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
וְאַבְרָהָ֖םve.'av.ra.Ham and Abraham H85 Conjunction · noun proper masculine
175× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Abraham was a key figure in the Bible, the later name of Abram, and father of many children, including Ishmael and Isaac. He is first mentioned in Genesis 11:26 and his story is told throughout the book of Genesis. Abraham's life and faith are still studied today.
Amplified meaning
the later name of Abram
Tyndale gloss
Abraham
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham

base

Brown-Driver-Briggs glosses

H85 אַבְרָם Abram = אַבְרָהָם Abraham

Strong's Hebrew Dictionary

85 'Abraham ab-raw-hawm'

contracted from 1 and an unused root (probably meaning to be

populous); father of a multitude; Abraham, the later name of

Abram:--Abraham.

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַבְרָהָם (av.ra.ham) — Abraham.

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

§ Abraham = "father of a multitude" or "chief of multitude"

friend of God and founder of Hebrew nation via God's elective covenant

Morphologythe parsing behind the code
Berean parsing
Conj | N-proper — Conjunction · noun proper masculine
HC/Npm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-bra-ham:

I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory

I. Name.

1. Various Forms:

In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…

Easton's Bible Dictionary

Abraham

Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…

American Tract Society Bible Dictionary

Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…

and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
שָׁ֥בshav he returned H7725 Verb · Qal · perfect third person masculine singular
1,057× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Amplified meaning
to turn back, come back
Tyndale gloss
to return: return
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּב 1056 vb. turn back, return

Qal 683;—turn back, return:

turn back

return, come or go back

esp. return unto

of dying

of revival from death

fig. of human relations:

return to leader, king

= change so as to appoach (in purpose, desire)

turn, i.e. resort to

return to a physical condition

abs. = change course of action

fig., specif. of spiritual relations:

turn back from God = apostatize

of י׳, turn away

turn back to God (= seek penitently)

abs. repent

turn back from evil

of י׳

of י׳, return (to shew favour)

of inanimate things (sts. personified, or treated as things of life):

denoting repetition, etc.

trans.

Pō‛l.

bring back

fig. restore, refresh

restore, repair

lead away (enticingly)

shew turning = apostatize

Hiph. 353 cause to return, bring back

bring back into bondage

put back

= draw back

= give back, restore

= relinguish

= give in payment, requital

bring one back (from dead)

bring back heart

= refresh

Read the full entry →
Brown-Driver-Briggs glosses

H7725 שׁוּב turn back, return .—turn back, return: . turn back

. return, come or go back

. esp. return unto

. . of dying

. of revival from death

. fig. of human relations: . return to leader, king

. = change so as to appoach (in purpose, desire)

. turn, i.e. resort to

. return to a physical condition

. abs. = change course of action

. fig., specif. of spiritual relations: . turn back from God = apostatize

. of י׳, turn away

. turn back to God (= seek penitently)

. abs. repent

. turn back from evil

. of י׳

. of י׳, return (to shew favour)

. of inanimate things (sts. personified, or treated as things of life):

. denoting repetition, etc.

. trans.

. . bring back

. . fig. restore, refresh

. restore, repair

. lead away (enticingly)

. shew turning = apostatize

. cause to return, bring back . . bring back into bondage

. put back

. = draw back

. = give back, restore

. = relinguish

. = give in payment, requital

Read the full entry →
Strong's Hebrew Dictionary

7725 shuwb shoob

a primitive root; to turn back (hence, away) transitively or

intransitively, literally or figuratively (not necessarily

with the idea of return to the starting point); generally to

retreat; often adverbial, again:--((break, build, circumcise,

dig, do anything, do evil, feed, lay down, lie down, lodge,

make, rejoice, send, take, weep)) X again, (cause to) answer

(+ again), X in any case (wise), X at all, averse, bring

(again, back, home again), call (to mind), carry again (back),

cease, X certainly, come again (back), X consider, +

continually, convert, deliver (again), + deny, draw back,

fetch home again, X fro, get (oneself) (back) again, X give

(again), go again (back, home), (go) out, hinder, let, (see)

more, X needs, be past, X pay, pervert, pull in again, put

(again, up again), recall, recompense, recover, refresh,

relieve, render (again), requite, rescue, restore, retrieve,

Read the full entry →
Translators Brief Hebrew Lexicon

שׁוּב (shuv) — to return: return.

: return

1) to return, turn back

1a) (Qal)

1a1) to turn back, return

1a1a) to turn back

1a1b) to return, come or go back

1a1c) to return unto, go back, come back

1a1d) of dying

1a1e) of human relations (fig)

1a1f) of spiritual relations (fig)

1a1f1) to turn back (from God), apostatise

1a1f2) to turn away (of God)

1a1f3) to turn back (to God), repent

1a1f4) turn back (from evil)

1a1g) of inanimate things

1a1h) in repetition

1b) (Polel)

1b1) to bring back

1b2) to restore, refresh, repair (fig)

1b3) to lead away (enticingly)

1b4) to show turning, apostatise

1c) (Pual) restored (participle)

1d) (Hiphil) to cause to return, bring back

1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment

1d2) to bring back, refresh, restore

1d3) to bring back, report to, answer

1d4) to bring back, make requital, pay (as recompense)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
The company it keepswords that stand beside it more often than chance
and he went Yahweh just as he had finished to speak to Abraham and Abraham he returned to place his
לִמְקֹמֽוֹ׃lim.ko.Mo to place his H4725 Preposition · noun common masculine singular construct · suffix
401× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Maqom means a place or location, like a city or a region. It can also refer to a condition of the body or mind. This term is used to describe a wide range of locations and situations.
Amplified meaning
to his place, location
Tyndale gloss
place
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָקוֹם, מָקֹם 399 n.m. standing-place, place

standing-place

station, where soldiers are placed

post, office

place where a thing belongs

esp.

place of human abode

of י׳’s abode

place

in gen. place, locality, spot

space, room

space, distance, between

region, quarter, direction

peculiar uses

base

Brown-Driver-Briggs glosses

H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place

. station, where soldiers are placed

. post, office

. . place where a thing belongs

. esp. . place of human abode

. of י׳’s abode

. place

. in gen. place, locality, spot

. . space, room

. space, distance, between

. region, quarter, direction

. peculiar uses

Strong's Hebrew Dictionary

4725 maqowm maw-kome'

or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};

or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.

a spot; but used widely of a locality (general or specific);

also (figuratively) of a condition (of body or

mind):--country, X home, X open, place, room, space, X

whither(-soever).

see HEBREW for 06965

Translators Brief Hebrew Lexicon

מָקוֹם (ma.qom) — place.

1) standing place, place

1a) standing place, station, post, office

1b) place, place of human abode

1c) city, land, region

1d) place, locality, spot

1e) space, room, distance

1f) region, quarter, direction

1g) give place to, instead of

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate