Genesis 26:5 — Word Study
WLCעֵ֕קֶב אֲשֶׁר־ שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֹתַ֖י חֻקּוֹתַ֥י וְתוֹרֹתָֽי׃
BSAbecauseʻêqeb AbrahamʼAbrâhâm [the father of faith] listenedshâmaʻ■ [obeyed, hearkened] to My voiceqôwl [the sound of God's speaking] and keptshâmar▸ [obeyed, guarded] My chargemishmereth [My requirements] My commandmentsmitsvâh [My laws] My statuteschuqqâh [My ordinances] and My lawstôwrâh [My instructions]
| Greek | English | Parsing |
|---|---|---|
| עֵ֕קֶב | consequence | Noun common, masculine singular construct |
| אֲשֶׁר־ | that | Particle |
| שָׁמַ֥ע | he listened | Verb, Qal, perfect third person masculine singular |
| אַבְרָהָ֖ם | Abraham | Noun proper masculine |
| בְּקֹלִ֑י | to voice my | Preposition, noun common masculine singular construct, suffix |
| וַיִּשְׁמֹר֙ | and he kept | Verb, Qal, sequential imperfect third person masculine singular |
| מִשְׁמַרְתִּ֔י | duty my | Noun common feminine singular construct, suffix |
| מִצְוֹתַ֖י | commandments my | Noun common feminine plural construct, suffix |
| חֻקּוֹתַ֥י | statutes my | Noun common feminine plural construct, suffix |
| וְתוֹרֹתָֽי׃ | and laws my | Conjunction, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws.” |
| KJV | Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. |
| ASV | because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. |
| YLT | because that Abraham hath hearkened to My voice, and keepeth My charge, My commands, My statutes, and My laws.' |
| WEB | because Abraham obeyed my voice, and kept my requirements, my commandments, my statutes, and my laws.” |
| BBE | Because Abraham gave ear to my voice and kept my words, my rules, my orders, and my laws. |
Where they part company is שָׁמַע — see How Translations Differ.
The main clause introduces Abraham's listening, followed by a subordinate clause detailing his obedience to God's commands.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָהָם
verbשָׁמַע
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 26:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Covenant with Abrahamgenerated
Genesis 26:5 recounts God's affirmation of His covenant with Abraham, highlighting the importance of obedience to His voice and commands. This obedience is foundational to the blessings promised to Abraham, which extend to his descendants and all nations through them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 12:4 | So Abram departed, as the LORD had directed him, and Lot went with him. Abram was seventy-five years old when he left Haran. |
| 2 | Genesis 17:23 | On that very day Abraham took his son Ishmael and all those born in his household or purchased with his money—every male among the members of Abraham’s household—and he circumcised them, just as God had told him. |
| 3 | Genesis 18:19 | For I have chosen him, so that he will command his children and his household after him to keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised.” |
| 4 | Genesis 22:16–18 | saying, “By Myself I have sworn, declares the LORD, that because you have done this and have not withheld your only son, |
| 5 | Psalm 112:1–2 | Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שָׁמַע, sha.Ma'generated
The verb שָׁמַע (sha.Ma') means 'to hear' and implies not just hearing but also listening with the intent to obey. It is used frequently in the context of God's instructions, emphasizing the relationship between hearing and action.
In this verse, it underscores Abraham's attentive response to God's communication, which is crucial for the covenant relationship. His listening is not passive; it involves active obedience to God's will.
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 sentence is structured around two finite verbs: שָׁמַע (he listened) and וַיִּשְׁמֹר (and he kept), with a series of noun phrases detailing what he kept. This structure emphasizes Abraham's dual role in listening and acting.
The order highlights the cause-and-effect relationship between listening to God's voice and keeping His commandments, showing how one leads to the other.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַע as ὑπήκουσεν (hearkened), which carries a connotation of obedience, aligning closely with the Hebrew meaning but emphasizing the response aspect of listening.
This choice suggests an interpretation that highlights Abraham's active compliance with God's directives, reinforcing the theme of faithfulness.
In plain words — the whole versegenerated
Genesis 26:5 shows that Abraham listened to God's voice and obeyed His commands. This obedience is significant because it leads to God's blessings for Abraham and his descendants.
Frequently Asked Questionsgenerated
It means Abraham paid attention to what God said and acted according to His instructions, demonstrating his faith and obedience.
Abraham's obedience is the basis for God's promises to bless his descendants, making them numerous and significant in the world.
These refer to the instructions God gave to Abraham, which include moral and ceremonial laws that guide the behavior of His people.
Listening to God's voice is crucial because it leads to understanding His will and following His path for our lives.
Reflection Questionsgenerated
- In what ways can I actively listen to God's voice in my life?
- How can I ensure that I am keeping God's commandments and instructions?
- What blessings have I experienced as a result of obeying God's word?
- How does Abraham's example inspire my own faith and obedience?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on Abraham's obedience, using this verse to illustrate the importance of faith and adherence to God's commands.
But what is the meaning of “for the reason that he obeyed my voice and kept my commands, my orders, and my judgments”? I said to Abraham, “Go forth from your country and your kindred,Early Church Fathers on Genesis 26 →
Isaac is a patriarch who had no second wife, nor any concubine, but was content with the twins who were the fruit of a single intercourse.Early Church Fathers on Genesis 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 26:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause that Abraham obeyed my voice,.... In all things, and particularly in offering up his son at his command: and kept my charge; whatever was given him in charge to observe; this, as Aben Ezra
Read John Gill on Genesis 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: And the Lord appeared unto him. This was the first divine communication made to Isaac personally.
Read Robert Jamieson on Genesis 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere was a covenant made between God and Abraham; and as, if Abraham had broken the condition of walking before God required on his part, God had been discharged from the promise made on his part; so contrarily, because Abraham performed his condition, God engageth himself to perform his promise to him, and to his seed. But as that promise and covenant was made by God of mere grace, as is evident and confessed; so the mercies promised and performed to him and his are so great and vast, that it is an idle thing to think they could be merited by so mean a compensation as Abraham’ s obedience, which was a debt that he owed to God, had there been no such covenant or promise made by God, and…
Read Matthew Poole on Genesis 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 26:5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.Ver. 5. Because that Abraham.] His obedience was universal to all the wills of God; and is here alleged, not as the meritorious cause, but as an antecedent, of the blessing. Our good works do truly please God in Christ, and move him, after a sort, to do us good; yet not as merits, but as certain effects of Christ’ s merits alone, and such as of his merit. Rulloc., De Vocatione, p. 25.
Read John Trapp on Genesis 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Abraham obeyed my voice] מימרי meimeri, my WORD. See Genesis 15:1. My charge] משמרתי misitmarti, from שמר shamar, he kept, observed, &c., the ordinances or appointments of God. These were always of two kinds: 1. Such as tended to promote moral improvement, the increase of piety, the improvement of the age, &c. And 2. Such as were typical of the promised seed, and the salvation which was to come by him. For commandments, statutes, &c., the reader is particularly desired to refer to Leviticus 16:15, &c., where these things are all explained in the alphabetical order of the Hebrew words.
Read AdamClarke on Genesis 26 →CambridgeThe Cambridge Bible for Schools and Colleges5. because that, &c.] The blessing of Isaac is here treated as the reward of the obedience of Abraham; the emphasis is laid on the unity and continuity of the Chosen Family. my charge … my laws] A strange redundancy of expression, reminding us of the style of Deut. The four words “charge,” “commandments,” “statutes,” “laws,” correspond to the more simple phrase “the way of the Lord” in Genesis 18:19. The observance of legal enactments, ascribed to Abraham, is, strictly speaking, an anachronism. Cf. Deuteronomy 11:1, “Therefore thou shall love the Lord thy God, and keep his charge, and his statutes, and his judgements, and his commandments, alway”; 1 Kings 2:3.
Read Cambridge on Genesis 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Voice… charge… commandments… statutes… laws — A comprehensive summary of all the various revelations of the divine will.
Read Daniel Denison Whedon on Genesis 26 →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
because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws.”
because Abraham obeyed my voice, and kept my requirements, my commandments, my statutes, and my laws.”
because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws.”
All this will come to pass because Abraham obeyed me and kept my charge, my commandments, my statutes, and my laws.”
Tyndale line
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
Because that Abraham obeyed my voyce and kept mine ordinance, my commandements, my statutes, and my Lawes.
Strictly literal
because that Abraham hearkened to my voice, and kept my charge, my commandments, my statutes, and my laws.
because that Abraham hath hearkened to My voice, and keepeth My charge, My commands, My statutes, and My laws.'
because that Abraham has listened to My voice, and keeps My charge, My commands, My statutes, and My laws.”
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
I will do this because Abraham obeyed my voice and kept my instructions, my commandments, my statutes, and my laws.”
From the Latin
Because Abraham obeyed my voice, and kept my precepts and commandments, and observed my ceremonies and laws.
Simplified
because Abraham did what I told him, and kept my requirements, my commands, my regulations, and my laws.”
Because Abraham gave ear to my voice and kept my words, my rules, my orders, and my laws.
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 closely aligns with the Septuagint, with all words matched. However, the Samaritan Pentateuch presents three variations: it uses אביך (father) instead of אַבְרָהָ֖ם, קולי (sound) instead of בְּקֹלִ֑י, and תורותי (instruction) instead of תוֹרֹתָי, indicating a different emphasis on familial relationships and God's voice.
עֵ֕קֶב אֲשֶׁר־ שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֹתַ֖י חֻקּוֹתַ֥י וְתוֹרֹתָֽי׃
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.
עקב אשׁר שׁמע אברהם אביך בקולי וישׁמר משׁמרתי מצותי חקותי ותורותי
3 words differ from the Masoretic Text: אביך (father), קולי (sound), תורותי (instruction)
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 26:5
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.
עֵ֫קֶב (‘eqeb) primarily means 'consequence' and can refer to a reward or end. It is often used adverbially to indicate causation, such as 'because' or 'on account of.' The word is built from the root related to 'heel,' suggesting a figurative sense of the last or result of something.
עֵ֫קֶב n.[m.] consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
base
H6118 עֵ֫קֶב consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
6118 `eqeb ay'-keb
from 6117 in the sense of 6119; a heel, i.e. (figuratively)
the last of anything (used adverbially, for ever); also
result, i.e. compensation; and so (adverb with preposition or
relatively) on account of:--X because, by, end, for, if,
reward.
see HEBREW for 06117
see HEBREW for 06119
עֵ֫קֶב (e.qev) — consequence.
1) consequence
1a) consequence
1b) consequence, gain, reward
1c) end
adv
2) as a consequence, because, consequently
conj
3) as a consequence of, that, because
N-ms — Noun common · masculine singular constructHNcmsc
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.
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
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
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.
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
HTr — ParticleHTr
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
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
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
N-proper — Noun proper masculineHNpm
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.…
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.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
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…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
חֻקָּה (chuqqah) refers to a statute or ordinance, indicating something that is prescribed or enacted. It is a feminine noun derived from a related word, חֹק (choq), and encompasses meanings such as custom and limit. The entries consistently highlight its legal and prescriptive nature.
חֻקָּה 104 n.f. something prescribed, enactment, statute
base
H2708 חֻקָּה something prescribed, enactment, statute
2708 chuqqah khook-kaw'
feminine of 2706, and meaning substantially the
same:--appointed, custom, manner, ordinance, site, statute.
see HEBREW for 02706
חֻקָּה (chuq.qah) — statute.
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp1bs