Haggai 1:3 — Word Study
WLCוַֽיְהִי֙ דְּבַר־ יְהוָ֔ה בְּיַד־ חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃
BSAThen the worddâbâr [message, declaration] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] camehâyâh▸ [was given, existed] throughyâd [by the hand of, by means of] HaggaiChaggay [the prophet who spoke for God] the prophetnâbîyʼ [one who speaks for God, a spokesperson] sayingʼâmar [to speak, to declare, to command]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְהִי֙ | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| דְּבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| בְּיַד־ | by [the] hand of | Preposition, noun common both singular construct |
| חַגַּ֥י | Haggai | Noun proper masculine |
| הַנָּבִ֖יא | the prophet | Particle, noun common masculine singular absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the word of the LORD came through Haggai the prophet, saying: |
| KJV | Then came the word of the LORD by Haggai the prophet, saying, |
| ASV | Then came the word of Jehovah by Haggai the prophet, saying, |
| YLT | And there is a word of Jehovah by the hand of Haggai the prophet, saying: |
| WEB | Then Yahweh’s word came by Haggai the prophet, saying, |
| BBE | Then the word of the Lord came by Haggai the prophet, saying, |
Translations agree on the wording and meaning of this verse, with no significant differences.
The structure is clear with a main clause followed by a prepositional phrase and an infinitive phrase, emphasizing the delivery of God's message.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Haggai 1:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophetic Message of Haggaigenerated
Haggai 1:3 introduces the prophetic ministry of Haggai, who speaks on behalf of the LORD. This verse marks the moment when God's message is delivered to the people, highlighting the importance of divine communication during a time of rebuilding. The context of Haggai's prophecy is crucial, as it addresses the people's hesitance to rebuild the temple after their return from exile, as seen in Ezra 5:1 and Zechariah 1:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 5:1 | Later, the prophets Haggai and Zechariah son of Iddo prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them. |
| 2 | Zechariah 1:1 | In the eighth month of the second year of Darius, the word of the LORD came to the prophet Zechariah son of Berechiah, the son of Iddo, saying: |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יְהִי֙, vay.Higenerated
The verb הָיָה (hayah) is a Qal imperfect form meaning 'to be' or 'to exist'. It indicates that something has come to pass or is in a state of being. This word is foundational in Hebrew narrative, often used to introduce events or declarations, as it does here.
In this verse, it emphasizes that the word of the LORD was not just a thought but an active declaration that came into existence through Haggai. The use of this verb signifies the initiation of God's message to His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb in the verse is יְהִי֙, came, which governs the entire clause. This structure emphasizes the action of the word of the LORD coming through Haggai.
The sentence structure is straightforward, with the subject 'the word of the LORD' followed by the prepositional phrase 'through Haggai the prophet', indicating the means by which the message was delivered.
Septuagint Backgroundgenerated
The Septuagint translates יְהִי֙ as ἐγένετο, which means 'it came to be'. This choice shows a direct correlation with the Hebrew meaning, emphasizing the occurrence of God's word.
The use of λόγος for דְּבַר־ aligns with the concept of a spoken message, reinforcing the idea that this is a declaration from God.
In plain words — the whole versegenerated
Haggai 1:3 tells us that the word of the LORD came through the prophet Haggai, emphasizing the importance of God's message during the time of rebuilding after exile. This verse sets the stage for the prophetic messages that follow, urging the people to consider their priorities.
Frequently Asked Questionsgenerated
It means that Haggai was chosen by God to deliver His message to the people, highlighting the role of prophets in communicating God's will.
Haggai is significant because he was the first prophet to speak after the Babylonian exile, urging the people to rebuild the temple and restore their relationship with God.
The phrase 'by the hand of' indicates that Haggai was the instrument through which God's message was delivered, emphasizing the prophetic role.
This verse connects to the themes of rebuilding and restoration by introducing God's call to the people to prioritize the rebuilding of the temple, which reflects their spiritual renewal.
Reflection Questionsgenerated
- How does understanding the role of Haggai as a prophet impact your view of God's communication with His people?
- In what ways can you be a messenger of God's word in your own life?
- What priorities in your life might God be calling you to reconsider, similar to the message delivered through Haggai?
- How can you encourage others to listen to God's messages in their lives?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the delivery of God's word through Haggai and its implications for the people regarding their priorities.
And the word of the Lord came by the hand of the prophet Haggai, saying: Is it time for you to dwell in paneled houses, while this house lies in ruins? Or as the Septuagint interprets, 'in vaulted buildings,' that is, concave structures.Early Church Fathers on Haggai 1 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Haggai 1:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came the word of the Lord by Haggai the prophet,.... This is a second prophecy, distinct from the former; that was delivered to the two governors, setting forth the sentiments and language of
Read John Gill on Haggai 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came the word of the LORD by Haggai the prophet, saying, No JFB commentary on this verse.
Read Robert Jamieson on Haggai 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; when the people were thus sluggish, made excuses, and delayed doing their duty, then at that time came the word of the Lord by Haggai the prophet: see .
Read Matthew Poole on Haggai 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 1:3 Then came the word of the LORD by Haggai the prophet, saying,Ver. 3. Then came the word of the Lord, &c.] "Then," after a short silence, as it were, profertur Domini quasi cogitata responsio, follows the Lord’ s elaborate and deliberate answer, not without some touch of holy tartness at their ingratitude; for, of all things, God can least endure to be slighted where he hath better deserved. He looks upon such with anger, being grieved at the hardness of their hearts, Mark 3:5. He complains of such with a sigh; "Ah, sinful nation," Isaiah 1:4; he is ready to rid his stomach of them, Isaiah 1:24 "Ah, I will ease me," &c.
Read John Trapp on Haggai 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the word of the Lord came - o “Before, he prophesied nothing, but only recited the saying of the people; now he refutes it in his prophecy, and repeats, again and again, that he says this not of
Read Albert Barnes on Haggai 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleMESSAGE OF REBUKE FOR , 1-11.The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; Haggai 2:1-23); to the first is added an historical section (Haggai 1:12-15), setting forth
Read Daniel Denison Whedon on Haggai 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then the word of the LORD came through Haggai the prophet, saying:
Then Yahweh’s word came by Haggai the prophet, saying,
Then the word of the LORD came through Haggai the prophet, saying:
So the Lord spoke through the prophet Haggai as follows:
Tyndale line
Then came the word of the LORD by Haggai the prophet, saying,
Then came the word of Jehovah by Haggai the prophet, saying,
Then came the word of the LORD by Haggai the prophet, saying,
Then came the word of the LORD by Haggai the prophet, saying,
Then came the worde of the Lord by the ministerie of the Prophet Haggai, saying,
Strictly literal
And the word of Jehovah came by Haggai the prophet, saying,
And there is a word of Jehovah by the hand of Haggai the prophet, saying:
And there is a word of YHWH by the hand of Haggai the prophet, saying,
And the word of the Lord came by means of Haggai the prophet, saying,
Then the word of Yahweh came by the hand of Haggai the prophet, saying,
From the Latin
And the word of the Lord came by the hand of Aggeus the prophet, saying:
Simplified
Then the Lord sent a message through the prophet Haggai, saying,
Then the word of the Lord came by Haggai the prophet, saying,
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 reads: וַֽיְהִי֙ דְּבַר־ יְהוָ֔ה בְּיַד־ חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃. The Septuagint matches this closely with 7 of the 7 words aligned, indicating agreement in the core message. The Dead Sea Scrolls show some restoration, but the key elements are consistent with the Masoretic Text.
וַֽיְהִי֙ דְּבַר־ יְהוָ֔ה בְּיַד־ חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃
7 of the 7 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.
[ויהי] [דבר] יהוה ביד חגי הנביא לאמר
3 words on the leather — 2 partly restored, 2 supplied entire by an editor.
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 Haggai 1:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
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
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)
N-proper — Noun properHNpt
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חַגַּי (Chaggay) means 'festive' and refers to the prophet Haggai, who is noted as the first prophet to prophesy after the Babylonian exile. The entries consistently identify Haggai as a significant figure during the Exile and Return period, with the name itself suggesting a festive connotation.
חַגַּי n.pr.m. (festal)—the prophet Haggai
base
חַגַּי n.pr.m. prophet (BH id.)
base
H2292a חַגַּי (festal)—the prophet Haggai H2292b חַגַּי prophet
2292 Chaggay khag-gah'-ee
from 2282; festive; Chaggai, a Heb. prophet:--Haggai.
see HEBREW for 02282
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Also named: chag.gay (חַגַּי "Haggai" H2292B)
§ Haggai = "festive"
1) 10th in order of the minor prophets; first prophet to prophecy after the captivity
2) son of Gad
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Aramaic of chag.gay (חַגַּי "Haggai" H2292A)
§ Haggai = "festive"
10th in order of the minor prophets; first prophet to prophecy after the captivity (in Aramaic writings)
N-proper — Noun proper masculineHNpm
hag'-a-i, hag'-a-i (chaggay, an adjective formed from chagh, "feast"):
1. Name:
The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel, "iron." Haggai may, however, be a shortened form of Haggiah (1Ch 6:30), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah (Ezr 10:33,16). In Greek Haggaios, in Latin, Aggaeus or Aggeus, sometimes Haggaeus. Haggai is the 10th in the order of the Twelve Prophets.
Haggai
Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity…
(festive), the tenth in order of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage history and tradition are alike silent.
One of the minor prophets, probably accompanied Zerubbabel in the first return of the Jew from Babylon, B. C. 536. He began to prophesy in the second year of Darius Hystaspis, B. C. 520; and the object of his prophesying as to excite his countrymen to begin again the building of the temple, which had been so long interrupted. In this he was successful, Darius having granted a decree for this purpose, Ezr 6:1-22. The exceeding glory of the second temple was, as he foretold, that Christ "the Desire of all nations" came into it, and made the place of his feet glorious, Hag 2:7-9.
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc