Isaiah 12:1 — Word Study
WLCוְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא אוֹדְךָ֣ יְהוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י יָשֹׁ֥ב אַפְּךָ֖ וּֽתְנַחֲמֵֽנִי׃
BSAIn thathûwʼ dayyôwm [a future time of salvation, a day of the Lord] you will sayʼâmar O LORDYᵉhôvâh [Yehovah, the covenant God] I will praise Youyâdâh▸ [give thanks to, worship] Althoughkîy You were angryʼânaph■ [displeased, wrathful] Your angerʼaph [indignation, wrath] has turned awayshûwb▸ [been removed, subsided] and You have comforted menâcham▸ [consoled, given solace to]
| Greek | English | Parsing |
|---|---|---|
| וְאָֽמַרְתָּ֙ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| בַּיּ֣וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| אוֹדְךָ֣ | I will give thanks you | Verb hiphil imperfect first person common singular, suffix |
| יְהוָ֔ה | O Yahweh | Noun proper |
| כִּ֥י | for | Particle |
| אָנַ֖פְתָּ | you were angry | Verb, Qal, perfect second person masculine singular |
| בִּ֑י | with me | Preposition, suffix |
| יָשֹׁ֥ב | let it turn back | Verb, Qal, jussive third person masculine singular |
| אַפְּךָ֖ | anger your | Noun common masculine singular construct, suffix |
| וּֽתְנַחֲמֵֽנִי׃ | and may you comfort me | Conjunction, verb piel second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| KJV | And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. |
| ASV | And in that day thou shalt say, I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away and thou comfortest me. |
| YLT | And thou hast said in that day: 'I thank thee, O Jehovah, Though Thou hast been angry with me, Turn back doth Thine anger, And Thou dost comfort me. |
| WEB | In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort me. |
| BBE | And in that day you will say I will give praise to you, O Lord; for though you were angry with me, your wrath is turned away, and I am comforted. |
The translations agree on the essential meaning of the verse.
One main clause supported by three subordinate clauses detailing the speaker's experience and response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Isaiah 12:1
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 — A Song of Praisegenerated
Isaiah 12:1 presents a moment of future praise where the speaker acknowledges God's past anger and expresses gratitude for His comforting presence. This verse is part of a larger passage that emphasizes salvation and joy, reflecting a transformation from distress to praise, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:11 | The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day. |
| 2 | Isaiah 11:10–11 | On that day the Root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His place of rest will be glorious. |
| 3 | Isaiah 14:3 | On the day that the LORD gives you rest from your pain and torment, and from the hard labor into which you were forced, |
| 4 | Isaiah 26:1 | In that day this song will be sung in the land of Judah: We have a strong city; salvation is established as its walls and ramparts. |
| 5 | Isaiah 27:1–3 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
The Treasury of Scripture Knowledge — 32 references, hung on the phrase they belong to
The Key Word — אָֽמַרְתָּ֙, ve.'a.mar.Tagenerated
The word אָמַר (amar) is a verb meaning 'to say' or 'to utter.' It encompasses a wide range of uses, from commanding to promising, and is often used in contexts of communication and expression. In this verse, it indicates a direct declaration of praise to Yahweh.
The parsing indicates a sequential perfect form, suggesting a completed action that the speaker will undertake in the future. This highlights the certainty of the speaker's intention to praise God, reflecting a moment of worship and acknowledgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, emphasizing the speaker's intent to praise Yahweh despite past anger.
Sentence Structuregenerated
The main verb in this verse is אָֽמַרְתָּ֙, you will say, which governs the entire sentence. The structure includes a prepositional phrase indicating time, followed by the speaker's declaration of praise to Yahweh, and a sequence of clauses detailing the transition from anger to comfort.
The Hebrew word order places emphasis on the speaker's declaration and the direct address to Yahweh, highlighting the personal nature of this expression of gratitude.
Septuagint Backgroundgenerated
The Septuagint translates אָֽמַרְתָּ֙ as ἐρεῖς (ereis), which also means 'you will say.' This choice maintains the directness of the speaker's proclamation, aligning closely with the Hebrew intent.
The use of ἐρεῖς suggests a consistent emphasis on the act of speaking or declaring, reinforcing the importance of the speaker's words in the context of praise.
In plain words — the whole versegenerated
Isaiah 12:1 speaks of a future time when the speaker will praise Yahweh for His comfort after a period of anger. The verse highlights a transformation from distress to joy, emphasizing God's mercy and the speaker's gratitude.
Frequently Asked Questionsgenerated
Praising Yahweh here means expressing gratitude for His comfort and acknowledging His role in the speaker's salvation after a time of distress.
Recognizing God's anger signifies an understanding of the consequences of sin, while the subsequent praise reflects the restoration of the relationship between the speaker and God.
This verse connects to the broader theme of salvation in Isaiah by illustrating the transition from judgment to comfort, emphasizing God's redemptive nature.
The speaker's declaration teaches us the importance of acknowledging God's actions in our lives and expressing gratitude for His mercy and comfort.
Reflection Questionsgenerated
- How can I recognize moments in my life where God has turned away His anger and offered me comfort?
- In what ways can I express my gratitude to God for His blessings and comfort?
- How does understanding God's anger help me appreciate His mercy more deeply?
- What steps can I take to cultivate a habit of praise in my daily life?
The early church on this verse — how the Fathers read it
Jerome quotes this verse in his commentary to illustrate the theme of praise following God's anger and comfort.
And you shall say on that day: I will praise you, O Lord, for you were angry with me, but your anger has turned away, and you have comforted me.Early Church Fathers on Isaiah 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 12:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in that day thou shalt say,.... The following song of praise; just as Israel did, when they were brought through the Red sea, and saved out of the hands of their enemies; to which there are
Read John Gill on Isaiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
Read Robert Jamieson on Isaiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 12 A thanksgiving of the faithful for their redemption. In that day; when this great work of the reduction of God’ s Israel, and of the conversion of the Gentiles, promised in the foregoing chapter, shall be fulfilled.
Read Matthew Poole on Isaiah 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 12:1 And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.Ver. 1. And in that day,] sc., When there shall come forth a rod out of the stem of Jesse. Blessed be God for a Christ. Thou shalt say.] It is not a dumb kind of thank fulness that is required of the Lord’ s redeemed, but such as from a heart full of spiritual joy breaketh forth into fit words, such as are here set down in this ditty or directory. I will praise thee.] The whole life of a true Christian is a holy desire, saith an ancient. It is, or should be surely, continua laetitia, et laus Dei, a continual hallelujah. Deo gratias was…
Read John Trapp on Isaiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXII. (1) In that day thou shalt say . . .—The prophet becomes the psalmist of that new Exodus, and the hymn that follows is based upon the type of that in Exodus 15, though with less of local and historical colouring. He has been taught that confession must be blended with thanksgiving—that those only can rightly estimate the comfort which God gives who have first felt His wrath. The fact that the prophet appears as a psalmist was a natural result of the training of the schools of the prophets, as described in 1 Samuel 19:20, possibly also of his familiarity with the Temple service as a priest or Levite. The group of psalms ascribed to the sons of Korah presents so many parallelisms to the…
Read Charles John Ellicott on Isaiah 12 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XII Prophetic hymn of praise for the great mercies vouchsafed to the children of Israel in their deliverance from the great Babylonish captivity, and for redemption by the Messiah, 1-6. This hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the use of the Christian Church than for the Jewish, in any circumstances, or at any time that can be assigned. The Jews themselves seem to have applied it to the times of Messiah. On the last day of the feast of tabernacles they fetched water in a golden pitcher from the fountain of Shiloah, springing at the foot of Mount Sion without the city: they brought it through the water-gate into the temple, and…
Read AdamClarke on Isaiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The first song, the singer being the individualised community, as frequently in the Pss.
Read Cambridge on Isaiah 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd in that day - The day referred to in the previous chapter, the time of the Messiah, when the effects of his reign shall be seen everywhere.
Read Albert Barnes on Isaiah 12 →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
In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me.
In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort me.
In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me.
At that time you will say: “I praise you, O Lord, for even though you were angry with me, your anger subsided, and you consoled me.
Tyndale line
And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
And in that day thou shalt say, I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away and thou comfortest me.
And in that day thou shalt say, I will give thanks unto thee, O LORD; for though thou wast angry with me, thine anger is turned away, and thou comfortest me.
And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thy anger is turned away, and thou hast comforted me.
And thou shalt say in that day, O Lord, I will prayse thee: though thou wast angrie with me, thy wrath is turned away, and thou comfortest me.
Strictly literal
And in that day thou shalt say, Jehovah, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou hast comforted me.
And thou hast said in that day: 'I thank thee, O Jehovah, Though Thou hast been angry with me, Turn back doth Thine anger, And Thou dost comfort me.
And you have said in that day: “I thank you, O YHWH, || Though You have been angry with me, || Your anger turns back, || And You comfort me.
And thou shalt say on that day, “I will thank thee, O Lord, that thou wast angry with me: thy anger [now] is turned away, and thou comfortest me.
On that day you will say, “I will give thanks to you, Yahweh. For though you were angry with me, your wrath has turned away, and you have comforted me.
From the Latin
And thou shalt say in that day: I will give thanks to thee, O Lord, for thou wast angry with me: thy wrath is turned away, and thou hast comforted me.
Simplified
At that time you will say, “I will praise you, Lord! Though you were angry with me, your anger is over, and now you comfort me.
And in that day you will say I will give praise to you, O Lord; for though you were angry with me, your wrath is turned away, and I am comforted.
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 is supported by the Septuagint, which matches 10 out of 11 words. The Dead Sea Scrolls also provide evidence, with 1Qisaa closely aligning with the Masoretic Text, while 4Q57 and 4Q59 show some variations with additional supplied words.
וְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא אוֹדְךָ֣ יְהוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י יָשֹׁ֥ב אַפְּךָ֖ וּֽתְנַחֲמֵֽנִי׃
10 of the 11 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.
ואמרתה ביום ההוא אוד׳כה יהוה כי אנפתה ב׳י ושב אפ׳כה ותנחמ׳ני
11 words on the leather.
[ואמרתה] ביום ההוא [אוד׳ך] [יהוה] [כי] [אנפת] [ב׳י] [ישב] [אפ׳ך] [ותנחמ׳ני]
2 words on the leather — 9 supplied entire by an editor.
[ואמרת] [ביום] [ההוא] [אוד׳ך] [יהוה] [כי] [אנפת] [ב׳י] [ישב] אפ׳כה [ותנחמ׳ני]
nothing on the leather here — 1 partly restored, 10 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 Isaiah 12:1
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.
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)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/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
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…
אָנֵף (anaph) is a Hebrew verb meaning to be angry or displeased, derived from the idea of breathing hard or snorting. It primarily describes God's anger, with forms indicating both simple and reflexive actions. The entries consistently emphasize its connection to divine displeasure.
[אָנֵף, אָנַף] vb. (breathe, snort) be angry
base
H599 אָנֵף, אָנַף (breathe, snort) be angry
599 'anaph aw-naf'
a primitive root; to breathe hard, i.e. be enraged:--be
angry (displeased).
אָנַף (a.naph) — be angry.
1) to be angry, to be displeased, to breathe hard
1a) (Qal) to be angry (of God)
1b) (Hithpael) to be angry (always of God)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Conj | V-Piel-Imperf-2ms | Suff — Conjunction · verb piel second person masculine singular · suffixHC/Vpu2ms/Sp1bs