Jeremiah 23:37 — Word Study
WLCכֹּ֥ה תֹאמַ֖ר אֶל־ הַנָּבִ֑יא מֶה־ עָנָ֣ךְ יְהוָ֔ה וּמַה־ דִּבֶּ֖ר יְהוָֽה׃
BSAThuskôh [in this manner, at this time] you are to sayʼâmar▸ [speak, command, proclaim] toʼêl the prophetnâbîyʼ [someone who speaks for God, a spokesperson] Whatmâh [in what way, how] has the LORDYᵉhôvâh [Yehovah, The covenant Name of God] answered youʻânâh■ [responded, given an answer] and ‘Whatmâh [what message, what truth] has the LORDYᵉhôvâh [the supreme God, the ruler of all] spokendâbar■ [communicated, declared]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֥ה | thus | Adverb |
| תֹאמַ֖ר | you will say | Verb, Qal, imperfect second person masculine singular |
| אֶל־ | to | Preposition |
| הַנָּבִ֑יא | the prophet | Particle, noun common masculine singular absolute |
| מֶה־ | what? | Pronoun |
| עָנָ֣ךְ | did he answer you | Verb qal perfect third person masculine singular, suffix |
| יְהוָ֔ה | Yahweh | Noun proper |
| וּמַה־ | and what? | Conjunction, pronoun |
| דִּבֶּ֖ר | did he say | Verb, Piel, perfect third person masculine singular |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus you are to say to the prophet: ‘What has the LORD answered you?’ and ‘What has the LORD spoken?’ |
| KJV | Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken? |
| ASV | Thus shalt thou say to the prophet, What hath Jehovah answered thee? and, What hath Jehovah spoken? |
| YLT | Thus dost thou say unto the prophet What hath Jehovah answered thee? And what hath Jehovah spoken? |
| WEB | You will say to the prophet, ‘What has Yahweh answered you?’ and, ‘What has Yahweh spoken?’ |
| BBE | This is what you are to say to the prophet, What answer has the Lord given to you? and, What has the Lord said? |
Where they part company is in the phrasing of the questions directed to the prophet.
The sentence consists of a main clause followed by two questions, emphasizing the inquiries directed at the prophet.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Jeremiah 23:37
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 — Instructions Concerning Prophetsgenerated
Jeremiah 23:37 provides guidance on how to question the prophet about the Lord's messages. The surrounding verses emphasize the need for integrity in conveying God's words and caution against misrepresentations. This reflects a broader theme in Jeremiah, where false prophecies are condemned and the true voice of God is sought.
Cross References
The Key Word — הַנָּבִ֑יא, ha.na.Vi'generated
The word נָבִיא (nabiy') refers to a prophet, someone who speaks on behalf of God. It encompasses both true and false prophets, indicating the role of an inspired speaker. This term is vital in understanding the prophetic tradition in Israel, where the prophet acts as a mediator between God and the people.
In this verse, the prophet is addressed directly, highlighting the importance of their role in communicating divine messages. The use of the definite article הַ (ha) specifies 'the prophet,' indicating a particular individual or the prophetic office in general.
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 verb in this verse is תֹאמַ֖ר, you will say, which governs the entire sentence. The sentence structure is built around this verb, with two clauses following it that pose questions regarding the prophet's responses from the Lord.
The syntax indicates a direct address to the prophet, with the questions structured to elicit specific responses about what the Lord has communicated. The questions are framed to emphasize the importance of the prophet's role in relaying God's messages.
Septuagint Backgroundgenerated
The Septuagint translates the phrase regarding the prophet with the Greek word προφήτης (prophētēs), which directly corresponds to the Hebrew נָבִיא. This choice reflects a consistent understanding of the prophetic role across both texts.
The use of ἐλάλησεν (elalēsen) for 'did he say' aligns with the Hebrew דִּבֶּ֖ר, maintaining the focus on communication from God through the prophet.
In plain words — the whole versegenerated
Jeremiah 23:37 instructs the people on how to question the prophet about what the Lord has said. The verse emphasizes the importance of accurately conveying God's messages and serves as a reminder to avoid misrepresenting His words.
Frequently Asked Questionsgenerated
This question prompts the prophet to share the Lord's response, emphasizing the importance of divine communication.
Asking this question ensures that the prophet relays the true message from God, highlighting the role of the prophet as a spokesperson.
This verse reflects the ongoing concern in Jeremiah about false prophets and the need for true representation of God's words.
We learn the importance of seeking clarity and truth in communication, especially regarding spiritual matters.
Reflection Questionsgenerated
- How can I ensure that I accurately convey messages I believe are from God?
- What steps can I take to verify the truth of prophetic messages I encounter?
- In what ways can I be a spokesperson for God in my community?
- How do I discern between true and false teachings in today's context?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, emphasizing the importance of accurately conveying the Lord's responses through the prophet.
And you pervert the words of the living God: the Lord of hosts, our God. This is what you say to the Prophet: What did the Lord respond to you, and what did the Lord say? But if you say the burden of the Lord.Early Church Fathers on Jeremiah 23 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 23:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus shall thou say to the prophet,.... To Jeremiah, or any true prophet of the Lord; after the following manner should everyone address him, that made any inquiry of the will of the Lord by him: what hath the Lord answered thee?
Read John Gill on Jeremiah 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken? No JFB commentary on these verses.
Read Robert Jamieson on Jeremiah 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus shalt thou say to the prophet; to my true prophet. You shall speak to them reverently, and as becometh you.
Read Matthew Poole on Jeremiah 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 23:37 Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?Ver. 37. Thus shalt thou say to the prophet.] See on Jeremiah 23:35.
Read John Trapp on Jeremiah 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) Thus shalt thou say to the prophet . . .—The verse repeats Jeremiah 23:35, with the one difference that men are to use this, the simpler form of language, when they come to the prophet, as well as when they are speaking one to another. The affectation of big words was equally out of place in either case. In modern phraseology, the whole passage is a protest against the hypocrisy which shows itself in cant—i.e., in the use of solemn words that have become hollow and unmeaning.
Read Charles John Ellicott on Jeremiah 23 →CambridgeThe Cambridge Bible for Schools and CollegesJeremiah 23:9-40. Condemnation of the prophets Following on the prophecies relating to successive kings of Judah, we have a section dealing with the iniquities of a class who also grievously misled the nation. The passage doubtless contains much that is genuine, but, from the diffuseness of style, especially in the latter part, it may be safely inferred that additional matter has been inserted. Commentators, however, are by no means agreed as to the amount of the latter. Du. omits all after Jeremiah 23:15, Co. nearly all after Jeremiah 23:24, Gi. Jeremiah 23:30-40, while the last-named also rejects Jeremiah 23:18-21. Jeremiah 23:9-17 and again 23–29 are in Ḳ ?inah rhythm. Elsewhere metre is…
Read Cambridge on Jeremiah 23 →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
Thus you are to say to the prophet: ‘What has the LORD answered you?’ and ‘What has the LORD spoken?’
You will say to the prophet, ‘What has Yahweh answered you?’ and, ‘What has Yahweh spoken?’
Thus you are to say to the prophet: ‘What has the LORD answered you?’ and ‘What has the LORD spoken?’
Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’
Tyndale line
Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
Thus shalt thou say to the prophet, What hath Jehovah answered thee? and, What hath Jehovah spoken?
Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
Thus shalt thou say to the Prophet, What hath the Lord answered thee? and what hath the Lord spoken?
Strictly literal
Thus shalt thou say to the prophet: What hath Jehovah answered thee? and, What hath Jehovah spoken?
Thus dost thou say unto the prophet What hath Jehovah answered thee? And what hath Jehovah spoken?
Thus you say to the prophet, || What has YHWH answered you? And what has YHWH spoken?
Thus shalt thou say to the prophet, What hath the Lord answered thee? and, What hath the Lord spoken?
This is what you will say to the prophet, 'What answer did Yahweh give you? or 'What did Yahweh say?'
From the Latin
Thus shalt thou say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken?
Simplified
This is what you are to ask any prophet: “What message has the Lord given you?” and “What has the Lord told you?”
This is what you are to say to the prophet, What answer has the Lord given to you? and, What has the Lord said?
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 in their wording for this verse, with a complete match in the Hebrew text. The Septuagint's translation reflects the same questions posed to the prophet, affirming the consistency of the message across these ancient texts.
כֹּ֥ה תֹאמַ֖ר אֶל־ הַנָּבִ֑יא מֶה־ עָנָ֣ךְ יְהוָ֔ה וּמַה־ דִּבֶּ֖ר יְהוָֽה׃
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.
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 Jeremiah 23:37
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
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)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp2ms
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
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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