Job 33:14 — Word Study
WLCכִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃
BSAForkîy [because of this reason] Godʼêl [Elohim, the supreme Being] speaksdâbar▸ [communicates, reveals Himself] in one [way]ʼechâd [a single, unique, manner, method] and in anothershᵉnayim [a second, different] [yet] no onelôʼ [although, even though, man, humanity] noticesshûwr▸ [perceives, pays attention to, sees, regardeth it not, is not conscious of it]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בְאַחַ֥ת | on one [occasion] | Preposition |
| יְדַבֶּר־ | he speaks | Verb, Piel, imperfect third person masculine singular |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וּ֝בִשְׁתַּ֗יִם | and on two [occasions] | Conjunction, preposition |
| לֹ֣א | not | Particle |
| יְשׁוּרֶֽנָּה׃ | anyone perceives it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For God speaks in one way and in another, yet no one notices. |
| KJV | For God speaketh once, yea twice, yet man perceiveth it not. |
| ASV | For God speaketh once, Yea twice, though man regardeth it not. |
| YLT | For once doth God speak, and twice, (He doth not behold it.) |
| WEB | For God speaks once, yes twice, though man pays no attention. |
| BBE | For God gives his word in one way, even in two, and man is not conscious of it: |
Where they part company is יְשׁוּרֶֽנָּה — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases, illustrating the contrast between God's communication and human perception.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbדָבַר
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 — Job 33:14
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 — Elihu's Discourse on God's Communicationgenerated
Job 33:14 presents Elihu's assertion that God speaks in various ways, yet people do not recognize His voice. This passage is part of a larger conversation where Elihu attempts to explain how God communicates with humanity, particularly through dreams and visions, as seen in the surrounding verses. Elihu emphasizes that God's messages are often missed, highlighting the need for awareness and attentiveness to divine communication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 40:5 | I have spoken once, but I have no answer— twice, but I have nothing to add.” |
| 2 | Psalm 62:11 | God has spoken once; I have heard this twice: that power belongs to God, |
| 3 | 2 Chronicles 33:10 | And the LORD spoke to Manasseh and his people, but they did not listen. |
| 4 | Proverbs 1:24–29 | Because you refused my call, and no one took my outstretched hand, |
| 5 | Isaiah 6:9 | And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יְדַבֶּר, ye.da.ber-generated
The verb דָבַר (dabar) means 'to speak' and is used here in the Piel stem, indicating a more intensive action of communication. It suggests that God actively engages in revealing Himself and His will through speech.
This form is in the imperfect tense, indicating ongoing or repeated action, showing that God speaks continually in various ways. Elihu's use of this verb underscores the importance of recognizing God's presence and communication in our lives.
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 יְדַבֶּר governs the sentence, indicating that God is the subject who speaks. The sentence structure is straightforward, with a primary clause followed by additional phrases that elaborate on how God communicates.
The use of conjunctions and prepositions in the Hebrew adds clarity to the relationship between the ways God speaks and the human response, emphasizing the contrast between divine communication and human awareness.
Septuagint Backgroundgenerated
In the Septuagint, the verb יְדַבֶּר is rendered as λαλήσαι, which also means 'to speak' but carries a slightly different connotation, often implying a more informal or conversational tone. This choice may suggest an interpretation of God's communication as more personal and relational.
The translation choices reflect an understanding of divine speech that is accessible and meant to be understood, contrasting with the Hebrew emphasis on the formal nature of God's declarations.
In plain words — the whole versegenerated
Job 33:14 tells us that God speaks in different ways, but people often do not notice or pay attention to what He is saying. Elihu emphasizes that God's communication can come in various forms, yet humanity remains unaware of these divine messages.
Frequently Asked Questionsgenerated
It indicates that God uses various methods, such as dreams and visions, to communicate with people, but these messages are often overlooked.
People may be distracted, unaware, or not attuned to the ways God is trying to reach them, leading to a lack of recognition of His messages.
By being attentive to our surroundings, seeking understanding through prayer, and reflecting on our experiences, we can become more sensitive to the ways God speaks to us.
God may communicate through scripture, nature, circumstances, or inner promptings, often in ways that require us to be observant and receptive.
Reflection Questionsgenerated
- In what ways have I experienced God's communication in my life?
- How can I cultivate a greater awareness of God's presence and messages?
- What distractions might prevent me from noticing what God is saying?
- How can I encourage others to be more attentive to God's communication?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor God speaketh once, yea, twice,.... Or, "but God speaketh" (i); though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet
Read John Gill on Job 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor God speaketh once, yea twice, yet man perceiveth it not. Translate, 'Yet man regardeth it not:' or, rather, as Umbreit, 'Yea twice (he repeats the warning), (if) man gives no heed' to the first warning.
Read Robert Jamieson on Job 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; or, nevertheless, as this particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better, and which is sufficient for them. God speaketh, to wit, unto men by way of instruction or admonition, as appears from the following verses. Once, yea twice, again and again, or ofttimes, this number being sometimes put indefinitely, as below, . When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God, though he will not gratify men’ s curiosity in inquiring into his hidden judgments, yet he will supply their necessity, and acquaint them with their duty and interest so far as is…
Read Matthew Poole on Job 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:14 For God speaketh once, yea twice, [yet man] perceiveth it not.Ver. 14. For God speaketh once, yea twice] He loveth to foresignify; and although not bound to it, yet he usually gives warning; as "not willing that any should perish, but that all should come to repentance," 2 Peter 3:9. For which purpose God saith Elihu here useth two ways to nurture his children; the one more mild, to keep them from falling into sin, Job 33:15-18, the other more rigorous, when they have committed wickedness, to bring them to ammendment of life, Job 33:19-21, &c. Yet man perceiveth it not] Prae crassitie, et supinitate (ut ita dicam) sua; through his forlorn dullness and heedlessness, his singular…
Read John Trapp on Job 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) For God speaketh once, yea twice.—The two ways are dilated upon (Job 33:15-26). Abimelech (Genesis 20:3) and Daniel (Daniel 4:5) were instances of this first method. (Comp. also Genesis 15:12. &c., Genesis 28:12, &c.)
Read Charles John Ellicott on Job 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. For God speaketh once] Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job…
Read AdamClarke on Job 33 →
CambridgeThe Cambridge Bible for Schools and Colleges13–28. When Elihu gives the general answer to Job’s charges against God that “God is greater than man” he means that the moral loftiness of God’s nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7, Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in ways…
Read Cambridge on Job 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor God speaketh once - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been
Read Albert Barnes on Job 33 →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
For God speaks in one way and in another, yet no one notices.
For God speaks once, yes twice, though man pays no attention.
For God speaks in one way and in another, yet no one notices.
“For God speaks, the first time in one way, the second time in another, though a person does not perceive it.
Tyndale line
For God speaketh once, yea twice, yet man perceiveth it not.
For God speaketh once, Yea twice, though man regardeth it not.
For God speaketh once, yea twice, though man regardeth it not.
For God speaketh once, yes twice, yet man perceiveth it not.
For God speaketh once or twise, and one seeth it not.
Strictly literal
For God speaketh once, and twice, — [and man] perceiveth it not —
For once doth God speak, and twice, (He doth not behold it.)
For once God speaks, and twice (he does not behold it),
For God speaketh once, yea twice: [yet man] regardeth it not.
For God speaks once— yes, twice, though man does not notice it.
From the Latin
God speaketh once, and repeateth not the selfsame thing the second time.
Simplified
God speaks over and over again, but people don't notice.
For God gives his word in one way, even in two, and man is not conscious of it:
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: כִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃. The Septuagint matches five of the seven words from the Hebrew text, indicating a close alignment in meaning, though the word order and specific phrasing differ.
כִּֽי־ בְאַחַ֥ת יְדַבֶּר־ אֵ֑ל וּ֝בִשְׁתַּ֗יִם לֹ֣א יְשׁוּרֶֽנָּה׃
5 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.
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 Job 33:14
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Prep | Adj — PrepositionHR/Acfsa
o-ka'-zhun: The uses in English Versions of the Bible are all modern, but in Jer 2:24 "occasion" is employed (both in Hebrew and English) as a euphemism for "time of conception of offspring."
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-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Conj | Prep | Adj — Conjunction · prepositionHC/R/Acfda
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3fs
