Amos 8:7 — Word Study
WLCנִשְׁבַּ֥ע יְהוָ֖ה בִּגְא֣וֹן יַעֲקֹ֑ב אִם־ אֶשְׁכַּ֥ח לָנֶ֖צַח כָּל־ מַעֲשֵׂיהֶֽם׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] has swornshâbaʻ■ [taken an oath, made a vow] by the Pridegâʼôwn [excellency, majesty] of JacobYaʻăqôb [the son of Isaac and Rebekah] I will neverʼim [for all eternity, perpetually] forgetshâkach▸ [be oblivious to, mislay] anykôl [all, everything] of their deedsmaʻăseh [works, actions, whether good or bad]
| Greek | English | Parsing |
|---|---|---|
| נִשְׁבַּ֥ע | he has sworn | Verb, Niphal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| בִּגְא֣וֹן | by [the] pride of | Preposition, noun common masculine singular construct |
| יַעֲקֹ֑ב | Jacob | Noun proper masculine |
| אִם־ | if | Particle |
| אֶשְׁכַּ֥ח | I will forget | Verb, Qal, imperfect first person common singular |
| לָנֶ֖צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| מַעֲשֵׂיהֶֽם׃ | deeds their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has sworn by the Pride of Jacob: “I will never forget any of their deeds. |
| KJV | The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works. |
| ASV | Jehovah hath sworn by the excellency of Jacob, Surely I will never forget any of their works. |
| YLT | Sworn hath Jehovah by the excellency of Jacob: 'I forget not for ever any of their works. |
| WEB | Yahweh has sworn by the pride of Jacob, “Surely I will never forget any of their works. |
| BBE | The Lord has taken an oath by the pride of Jacob, Truly I will ever keep in mind all their works. |
Where they part company is בִּגְא֣וֹן — see How Translations Differ.
The main clause is followed by a prepositional phrase that specifies the basis of the oath, leading into the content of what God promises.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁבַע
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 — Amos 8:7
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 — God's Oath Regarding Israel's Deedsgenerated
Amos 8:7 presents a solemn declaration from the LORD, who swears an oath by the pride of Jacob. This statement emphasizes God's unwavering memory of Israel's actions, highlighting both His justice and the seriousness of their deeds. The surrounding verses illustrate the moral decay of society and the impending judgment that follows their transgressions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 6:8 | The Lord GOD has sworn by Himself—the LORD, the God of Hosts, has declared: “I abhor Jacob’s pride and detest his citadels, so I will deliver up the city and everything in it.” |
| 2 | Deuteronomy 33:26–29 | “There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty. |
| 3 | Psalm 47:4 | He chooses our inheritance for us, the pride of Jacob, whom He loves. Selah |
| 4 | Psalm 68:34 | Ascribe the power to God, whose majesty is over Israel, whose strength is in the skies. |
| 5 | Luke 2:32 | a light for revelation to the Gentiles, and for glory to Your people Israel.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֥ע, nish.Ba'generated
The verb שָׁבַע (shaba`) means 'to swear' or 'to take an oath.' It signifies a serious promise, often invoking God as a witness. The Niphal form here indicates that God is the one taking the oath, emphasizing His commitment.
This word carries the weight of divine authority, as it is not merely a human promise but a binding declaration from God Himself. The use of this verb underscores the seriousness of God's commitment to remember Israel's deeds.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates it as has sworn.
Sentence Structuregenerated
The finite verb נִשְׁבַּ֥ע governs the main clause, with a prepositional phrase following it that specifies the basis of the oath. The structure emphasizes God's action first, setting the tone for the declaration that follows.
The subject יְהוָ֖ה is positioned prominently, highlighting the authority behind the statement. The subsequent clauses detail the content of the oath and its implications for Israel's actions.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁבַּ֥ע with ὀμνύει (omnuein), which also means 'to swear.' This choice reflects a direct correspondence in meaning, indicating the seriousness of the oath.
The use of ὑπερηφανίας for בִּגְא֣וֹן suggests a focus on the concept of pride, aligning with the majesty implied in the Hebrew but possibly emphasizing a different nuance.
In plain words — the whole versegenerated
Amos 8:7 shows the LORD swearing an oath by the pride of Jacob, promising never to forget any of their deeds. This emphasizes God's commitment to remember the actions of His people, highlighting the seriousness of their behavior.
Frequently Asked Questionsgenerated
It signifies that God is making a serious promise regarding His memory of Israel's actions, invoking the pride or majesty associated with Jacob as a witness to His oath.
It underscores the idea that God holds His people accountable for their actions, both good and bad, and that He will not overlook their behavior.
God's oath serves as a warning to Israel about the consequences of their actions and a reminder of His eternal commitment to justice.
This verse connects with themes of accountability and divine judgment found throughout the Bible, such as in Amos 6:8 and Deuteronomy 33:26-29.
Reflection Questionsgenerated
- How does understanding God's oath affect my view of accountability in my own life?
- In what ways can I ensure that my actions align with God's expectations?
- What does it mean to me that God promises to remember my deeds?
- How can I reflect on the significance of God's covenant name in my daily life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing God's commitment to remember Israel's works and the consequences that follow.
The Lord has sworn by the pride of Jacob: Surely I will never forget any of their works. Shall not the land tremble concerning this, and every inhabitant mourn? And it shall rise up wholly like the River,Early Church Fathers on Amos 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 8:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hath sworn by the excellency of Jacob,.... Not by the ark, as R.
Read John Gill on Amos 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
Read Robert Jamieson on Amos 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord; who changeth not, whose words and purposes are immutably true and stedfast, who hath often told you, that unless you repent he will punish for your sins, now he hath sworn it, and sends you word by me, that he hath in most solemn and irrevocable manner determined, published, and expressly declared that he will visit all your sins upon you. By the excellency of Jacob; by himself, for God cannot swear by any greater, and he is called the excellency of Jacob, . Surely, Heb. If; if I am a God, I will remember and punish. I will never forget, or let pass unpunished; I will never remit the punishment by an act of pardon, nor ever omit to punish by an act of forgetfulness. Any of their…
Read Matthew Poole on Amos 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 8:7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.Ver. 7. The Lord hath sworn by the excellency of Jacob] i.e. by himself, the matter of Jacob’ s chief boasting, there being no God like unto their God (their enemies themselves being judges, Deuteronomy 32:31), neither any nation so great as to have God so nigh unto them as Israel had, in all things that they called upon him for, Deuteronomy 4:7. So that this oath of God grates upon their ingratitude for such imparallel privileges, and it is uttered in great wrath, as appeareth by the following angry aposiopesis, wherein the apodosis is not set down but understood. lf I ever forget any of…
Read John Trapp on Amos 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Excellency of Jacob.—In the previous use of this remarkable expression (Amos 6:8) Jehovah is said to abhor it, but here He swears by it. The “excellency” which He abhorred was the miserable substitute which they had made for His great Name. Here He gives it the value which, in itself, it ought to possess.
Read Charles John Ellicott on Amos 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. By the excellency of Jacob] By the state of eminence to which he had raised the descendants of Jacob; or, by the excellent ONE of Jacob, that is, HIMSELF. The meaning is: "As surely as I have raised you to such a state of eminence, so surely will I punish you in proportion to your advantages and your crimes."
Read AdamClarke on Amos 8 →CambridgeThe Cambridge Bible for Schools and Colleges7. Such heartless dishonesty arouses Jehovah’s indignation; and He swears by the pride of Jacob, that He will never forget any of their works, but bring them, namely, into account. The pride of Jacob may be Jehovah Himself (cf. 1 Samuel 15:29 “the splendour of Israel,” of Jehovah; and for the oath by Himself, Amos 6:8); or, as the expression is not elsewhere used of Jehovah, but denotes Israel’s vain-glorious self-confidence (Amos 6:8; cf. Hosea 5:5; Hosea 7:10), it may have that sense here: Jehovah swears—ironically—by that which, however deeply He disapproves of it, He knows to be unalterable. The oath, as Amos 4:2, Amos 6:8,—each time provoked by the spectacle of some crying moral wrong.
Read Cambridge on Amos 8 →Albert Barnes1798–1870Barnes' Notes on the BibleBy the excellency of Jacob - that is, by Himself who was its Glory, as Samuel calls Him “the Strength” 1 Samuel 15:29 or the Glory of Israel.
Read Albert Barnes on Amos 8 →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
The LORD has sworn by the Pride of Jacob: “I will never forget any of their deeds.
Yahweh has sworn by the pride of Jacob, “Surely I will never forget any of their works.
The LORD has sworn by the Pride of Jacob: “I will never forget any of their deeds.
The Lord confirms this oath by the arrogance of Jacob: “I swear I will never forget all you have done!
Tyndale line
The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
Jehovah hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
The LORD hath sworn by the excellence of Jacob, Surely I will never forget any of their works.
The Lord hath sworne by the excellencie of Iaakob, Surely I will neuer forget any of their workes.
Strictly literal
Jehovah hath sworn by the glory of Jacob, Certainly I will never forget any of their works.
Sworn hath Jehovah by the excellency of Jacob: 'I forget not for ever any of their works.
YHWH has sworn by the excellence of Jacob: “I do not forget any of their works forever.
Sworn hath the Lord by the excellency of Jacob, Surely I will not forget to eternity all their works.
Yahweh has sworn by the pride of Jacob, “Surely I will never forget any of their actions.”
From the Latin
The Lord hath sworn against the pride of Jacob: surely I will never forget all their works.
Simplified
The Lord God, of whom the descendants of Jacob are so proud, has sworn an oath: I will never forget the evil you have done.
The Lord has taken an oath by the pride of Jacob, Truly I will ever keep in mind all their works.
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, with the Septuagint providing a word-for-word correspondence to the Hebrew. The Dead Sea Scrolls contain partial restorations, with some words supplied by an editor, but they align with the Masoretic Text in essence.
נִשְׁבַּ֥ע יְהוָ֖ה בִּגְא֣וֹן יַעֲקֹ֑ב אִם־ אֶשְׁכַּ֥ח לָנֶ֖צַח כָּל־ מַעֲשֵׂיהֶֽם׃
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.
נשבע יהוה [בגאון] [יעקב] [אם] [אשכח] [לנצח] [כל] [מעשי׳הם]
nothing on the leather here — 2 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Amos 8:7
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.
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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
גָּאוֹן (ga'own) refers to exaltation, majesty, and excellence, but can also imply pride in a negative sense. It is derived from the root associated with arrogance and includes connotations of both divine and national majesty, as well as references to the Jordan. The entries consistently highlight these meanings without significant disagreement.
גָּאוֹן n.m. exaltation
exaltation, majesty, excellence
pride (bad sense)
base
H1347 גָּאוֹן exaltation . exaltation, majesty, excellence
. pride (bad sense)
1347 ga'own gaw-ohn'
from 1342; the same as 1346:--arrogancy, excellency(-lent),
majesty, pomp, pride, proud, swelling.
see HEBREW for 01342
see HEBREW for 01346
גָּאוֹן (ga.on) — pride.
1) exaltation, majesty, pride
1a) majesty, exaltation, excellence
1a1) of nations
1a2) of God
1a3) of the Jordan
1b) pride, arrogance (bad sense)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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 — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp