Judges 20:7 — Word Study
WLCהִנֵּ֥ה כֻלְּכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל הָב֥וּ לָכֶ֛ם דָּבָ֥ר וְעֵצָ֖ה הֲלֹֽם׃
BSABeholdhinnêh [look, take notice] allkôl [every one of] you Israelitesbên [sons of Israel, descendants of Jacob] giveyâhab [provide, offer] advicedâbâr [counsel, guidance] and verdictʻêtsâh [judgment, decision] here and nowhălôm [in this place, at this time, at this moment, presently]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | here! | Particle |
| כֻלְּכֶ֖ם | all of you | Noun common masculine singular construct, suffix |
| בְּנֵ֣י | O people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| הָב֥וּ | give | Verb, Qal, imperative second person masculine plural |
| לָכֶ֛ם | for yourselves | Preposition, suffix |
| דָּבָ֥ר | a word | Noun common, masculine singular absolute |
| וְעֵצָ֖ה | and counsel | Conjunction, noun common feminine singular absolute |
| הֲלֹֽם׃ | here | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, all you Israelites, give your advice and verdict here and now.” |
| KJV | Behold, ye are all children of Israel; give here your advice and counsel. |
| ASV | Behold, ye children of Israel, all of you, give here your advice and counsel. |
| YLT | lo, ye [are] all sons of Israel; give for you a word and counsel here.' |
| WEB | Behold, you children of Israel, all of you, give here your advice and counsel.” |
| BBE | Here you all are, you children of Israel; give now your suggestions about what is to be done. |
The translations agree on the imperative call for counsel and judgment, with no significant differences noted.
The verse is structured as a single imperative call to action, emphasizing the urgency and collective nature of the request.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָהַב
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 — Judges 20:7
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 Gathering of Israelgenerated
Judges 20:7 presents a moment of crisis for the Israelites, where a leader urges the people to come together and offer their counsel and judgment. This call to action follows a grievous event that has stirred the nation, highlighting the need for unity and decisive response. The verse emphasizes the communal responsibility of the Israelites in addressing the situation at hand.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 19:5–6 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 2 | Deuteronomy 4:6 | Observe them carefully, for this will show your wisdom and understanding in the sight of the peoples, who will hear of all these statutes and say, “Surely this great nation is a wise and understanding people.” |
| 3 | Deuteronomy 14:1–2 | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| 4 | 1 Corinthians 5:1–6 | It is actually reported that there is sexual immorality among you, and of a kind that is intolerable even among pagans: A man has his father’s wife. |
| 5 | Judges 19:30 | And everyone who saw it said, “Nothing like this has been seen or done from the day the Israelites came out of the land of Egypt until this day. Think it over, take counsel, and speak up!” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הָב֥וּ, ha.Vugenerated
The verb הָב֥וּ (ha.Vu) is an imperative form meaning 'give' or 'offer.' It is a second person masculine plural command directed at the Israelites, urging them to take action. The parsing indicates it is a Qal verb, which is the simplest form of action in Hebrew, suggesting a straightforward, direct request for participation.
This word carries the weight of responsibility, as it is not merely a suggestion but an imperative, indicating the urgency of the situation. The community is called to contribute their thoughts and decisions, reflecting the collective nature of Israelite society.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the imperative nature of the command to give advice and verdict.
Sentence Structuregenerated
The main verb of the verse is הָב֥וּ (ha.Vu), give, which governs the imperative action directed at the Israelites. The structure emphasizes the command to provide counsel and verdict, focusing on the collective responsibility of the people.
The sentence is straightforward, with the imperative verb leading and the phrases following that detail who is being addressed and what is being requested. This clear structure reflects the urgency and necessity of the moment.
Septuagint Backgroundgenerated
The Septuagint translates הָב֥וּ as δότε (dote), meaning 'give' or 'provide.' This choice aligns closely with the Hebrew meaning, maintaining the imperative nature of the command.
This translation choice suggests a direct call to action, similar to the Hebrew, and emphasizes the need for the Israelites to actively participate in the decision-making process.
In plain words — the whole versegenerated
Judges 20:7 shows a leader calling all Israelites to gather and give their advice and verdict. This urgent request comes after a serious event, highlighting the importance of unity and collective decision-making in times of crisis.
Frequently Asked Questionsgenerated
The call emphasizes the importance of community involvement in decision-making, especially in critical situations.
The word 'here' indicates the immediacy and urgency of the situation, calling for action in the present moment.
It shows that decisions were made collectively, highlighting the communal responsibility and the need for unity among the Israelites.
It implies that the Israelites are expected to engage thoughtfully and decisively in the matters affecting their community.
Reflection Questionsgenerated
- In what ways can I contribute to decision-making in my community?
- How do I respond to urgent calls for action in my life?
- What lessons can I learn from the Israelites' collective responsibility?
- How can I ensure my voice is heard in communal discussions?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Judges 20:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, ye are all children of Israel,.... The descendants of one man that feared the Lord; were of one nation, and of one religion, men professing godliness, and therefore ought to bear testimony
Read John Gill on Judges 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me: and my concubine have they forced, that she is dead. No JFB commentary on these verses.
Read Robert Jamieson on Judges 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleChildren of Israel; the sons of that holy man, who for one filthy action left all eternal brand upon one of his own sons; a people in covenant with the holy God, whose honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious enormities.
Read Matthew Poole on Judges 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 20:7 Behold, ye [are] all children of Israel; give here your advice and counsel.Ver. 7. Behold, ye are all children of Israel.] This injury reacheth not to me alone, but to the whole community.
Read John Trapp on Judges 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Ye are all children of Israel.—There would not be much point in this remark. Rather, ye are all here, children of Israel.Your advice and counsel.—Judges 19:30. “In the multitude of counsellors there is wisdom.”
Read Charles John Ellicott on Judges 20 →CambridgeThe Cambridge Bible for Schools and Colleges7. give … your … counsel] The same words in 2 Samuel 16:20.
Read Cambridge on Judges 20 →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
Behold, all you Israelites, give your advice and verdict here and now.”
Behold, you children of Israel, all of you, give here your advice and counsel.”
Behold, all you Israelites, give your advice and verdict here and now.”
All you Israelites, make a decision here!”
Tyndale line
Behold, ye are all children of Israel; give here your advice and counsel.
Behold, ye children of Israel, all of you, give here your advice and counsel.
Behold, ye children of Israel, all of you, give here your advice and counsel.
Behold, ye are all children of Israel; give here your advice and counsel.
Behold, ye are al children of Israel: giue your aduise, and counsell herein.
Strictly literal
Behold, all ye, children of Israel, deliberate and give here [your] counsel.
lo, ye [are] all sons of Israel; give for you a word and counsel here.'
behold, you [are] all sons of Israel; give for yourselves a word and counsel here.”
Behold, ye are all here children of Israel: furnish for yourselves here advice and counsel.
Now, all you Israelites, give your advice and counsel here.”
From the Latin
You are all here, O children of Israel, determine what you ought to do.
Simplified
So all of you Israelites have to decide here and now what you're going to do about it!”
Here you all are, you children of Israel; give now your suggestions about what is to be done.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with all nine words matched between the two texts. This consistency indicates a strong preservation of the original message across these ancient witnesses.
הִנֵּ֥ה כֻלְּכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל הָב֥וּ לָכֶ֛ם דָּבָ֥ר וְעֵצָ֖ה הֲלֹֽם׃
9 of the 9 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.
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 Judges 20:7
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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 absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
הֲלֹם (halom) is an adverb of place meaning 'here' or 'hither.' It is derived from a related term and is used to indicate a specific location. The entries consistently point to its usage in contexts of direction or location.
הֲלֹם adv. of place, hither
base
H1988 הֲלֹם of place, hither
1988 halom hal-ome'
from the article (see 1973); hither:--here, hither(-(to)),
thither.
see HEBREW for 01973
הֲלֹם (ha.lom) — here.
here, hither
Adv — AdverbHD
her, in composition: