Isaiah 21:12 — Word Study
WLCאָמַ֣ר שֹׁמֵ֔ר אָתָ֥ה בֹ֖קֶר וְגַם־ לָ֑יְלָה אִם־ תִּבְעָי֥וּן בְּעָ֖יוּ שֻׁ֥בוּ אֵתָֽיוּ׃ ס
BSAThe watchmanshâmar [guardian, sentinel] repliesʼâmar■ Morningbôqer [break of day, new beginnings] has comeʼâthâh■ but alsogam [in addition, too] the nightlayil [time of darkness, adversity] Ifʼim you would inquirebâʻâh▸ [seek, ask questions] then inquirebâʻâh [search, investigate] Come backʼâthâh [return, turn back] yet againshûwb [once more, another time]
| Greek | English | Parsing |
|---|---|---|
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| שֹׁמֵ֔ר | [the] watchman | Verb, Qal, participle (active) masculine singular |
| אָתָ֥ה | it will come | Verb, Qal, perfect third person masculine singular |
| בֹ֖קֶר | morning | Noun common, masculine singular absolute |
| וְגַם־ | and also | Conjunction, adverb |
| לָ֑יְלָה | night | Noun common, masculine singular absolute |
| אִם־ | if | Particle |
| תִּבְעָי֥וּן | you will enquire ! | Verb qal imperfect second person masculine plural, suffix |
| בְּעָ֖יוּ | enquire | Verb, Qal, imperative second person masculine plural |
| שֻׁ֥בוּ | return | Verb, Qal, imperative second person masculine plural |
| אֵתָֽיוּ׃ ס | come | Verb, Qal, imperative second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The watchman replies, “Morning has come, but also the night. If you would inquire, then inquire. Come back yet again.” |
| KJV | The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come. |
| ASV | The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: turn ye, come. |
| YLT | The watchman hath said, 'Come hath morning, and also night, If ye inquire, inquire ye, turn back, come.' |
| WEB | The watchman said, “The morning comes, and also the night. If you will inquire, inquire. Come back again.” |
| BBE | The watchman says, The morning has come, but night is still to come: if you have questions to put, put them, and come back again. |
Translations agree on the watchman's response and the invitation to inquire further.
The structure reveals a main response followed by several clauses that elaborate on the conditions and invite further engagement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁמַר
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 21:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Watchman's Responsegenerated
Isaiah 21:12 features a watchman responding to inquiries about the night and the morning. This exchange highlights the duality of time, where both light and darkness are present, suggesting a need for vigilance and understanding. The watchman’s role is crucial, as he stands guard and provides insight into the unfolding situation, reflecting a broader theme of watchfulness in the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 17:14 | In the evening, there is sudden terror! Before morning, they are no more! This is the portion of those who loot us and the lot of those who plunder us. |
| 2 | Jeremiah 50:27 | Kill all her young bulls; let them go down to the slaughter. Woe to them, for their day has come— the time of their punishment. |
| 3 | Ezekiel 7:5–7 | This is what the Lord GOD says: ‘Disaster! An unprecedented disaster — behold, it is coming! |
| 4 | Isaiah 55:7 | Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon. |
| 5 | Jeremiah 42:19–22 | The LORD has told you, O remnant of Judah, ‘Do not go to Egypt.’ Know for sure that I have warned you today! |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שֹׁמֵ֔ר, sho.Mergenerated
The Hebrew word שָׁמַר (shamar) means 'to keep' or 'to guard.' It conveys the idea of protection and vigilance, often associated with roles that require careful observation, such as that of a watchman. In this verse, it emphasizes the watchman's duty to observe and report on the conditions of day and night.
As an active participle, שֹׁמֵ֔ר indicates the ongoing role of the watchman, highlighting his continuous alertness and responsibility to inform others about what he sees. This reflects the broader biblical theme of watchfulness and the importance of being aware of one's surroundings.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses 'the watchman replies' to introduce the dialogue.
Sentence Structuregenerated
The finite verb אָמַ֣ר (he says) governs the entire verse, with several clauses following it. The structure reveals a dialogue format, where the watchman responds to a question about the time of day.
The main clause is followed by a series of phrases that elaborate on the conditions of morning and night, as well as the invitation to inquire further, illustrating a layered conversation.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁמֵ֔ר as φυλάσσω (phulassō), which means 'to guard' or 'to keep.' This choice aligns with the watchman's role as a protector and observer, emphasizing the importance of vigilance.
This translation choice reflects a consistent understanding of the watchman's function, underscoring the need for careful attention to the transitions between night and day.
In plain words — the whole versegenerated
Isaiah 21:12 features a watchman who answers a question about the time of day, indicating that morning has arrived but night is also present. He encourages further inquiry and invites the questioner to return for more information.
Frequently Asked Questionsgenerated
The watchman acknowledges that while morning signifies new beginnings, night represents darkness and challenges, suggesting a balance of hope and adversity.
The invitation to inquire further indicates the importance of understanding the circumstances and seeking clarity in uncertain times.
The watchman's role is to observe and report, serving as a guardian who provides insight and guidance based on what he sees.
The watchman's response teaches us about the coexistence of light and darkness in life and the importance of vigilance and inquiry in navigating challenges.
Reflection Questionsgenerated
- In what ways do I experience both light and darkness in my life?
- How can I be more vigilant in observing the circumstances around me?
- What questions do I need to ask to gain clarity in uncertain situations?
- How can I support others in their inquiries as the watchman does?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe watchman said, the morning cometh, and also the night,.... Not only a morning, but a night; and as sure as the morning comes, so shall the night; there wilt be a constant succession of morning
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return, come. The watchman said, The morning cometh, and also the night.
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe morning cometh, and also the night: the night is past without any great mischief to you, and the comfortable light of the morning is approaching, which freeth men’ s minds from the terrors of the night; but although the morning be coming, it will be gone, and the night will return, and your fears with it. The night seems to be here taken properly, as the morning is; yet so that he alludes to the metaphorical signification of the word, and intimates that the night of affliction was coming upon them. If ye will inquire, inquire ye: return, come. If this watchman be the prophet Isaiah, then the sense of these words is this, If you will be inquiring, inquire sincerely and seriously of God…
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.Ver. 12. The watchman said, The morning cometh, and also the night.] This is a short and sharp answer - q.d., say it be yet morning with you and clear day; yet, as sure as the night followeth the day, a change will come such as whereof you shall have small comfort. If ye will inquire,] sc., Of the Lord by me, whom you call watchman, in disdain; but I profess myself to be so - that is, to be a prophet, and do take it for an honour. Inquire ye.] Do it seriously, and not sarcastically. "Be not ye mockers, lest your bonds be increased." Return.] To God by true repentance. Come.]…
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) If ye will enquire . . .—The words pre-suppose a craving to know the meaning of the mysterious oracle just given. The prophet declines to answer. If they like to ask, they may, and return and go back after a bootless journey. Some interpreters, however. have seen in the “return” a call to repentance like that conveyed by the same word in Jeremiah 3:22, but hardly on sufficient grounds. We should, in that case, have expected “return to Jehovah.”
Read Charles John Ellicott on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and Colleges12. The morning cometh, and also the night] The watchman’s answer is designedly obscure. It may mean either that the seer has obtained no clear vision of the destiny in store for Edom; or that he foresees a transient gleam of prosperity to be followed by a new night of distress; or that hope is dawning for some and gloom settling down on others. if ye will inquire …] The answer is not final; another time the purpose of Jehovah may be more clearly indicated, if Edom earnestly desires to know it. For return, come render with R.V. marg. come again. It is impossible to suppose that “return” is used in the sense of “be converted to the worship of Jehovah.” The words for “cometh,” “inquire”…
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe watchman said - Or rather “saith;” indicating that this is the answer which the prophet returned to the inquiry from Idumea. The morning cometh - There are signs of approaching day.
Read Albert Barnes on Isaiah 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11, 12. These verses contain a single prophecy, one entirely distinct from all others. Burden of Dumah — Strictly, “Dumah” means silence.
Read Daniel Denison Whedon on Isaiah 21 →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 watchman replies, “Morning has come, but also the night. If you would inquire, then inquire. Come back yet again.”
The watchman said, “The morning comes, and also the night. If you will inquire, inquire. Come back again.”
The watchman replies, “Morning has come, but also the night. If you would inquire, then inquire. Come back yet again.”
The watchman replies, “Morning is coming, but then night. If you want to ask, ask; come back again.”
Tyndale line
The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.
The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: turn ye, come.
The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: turn ye, come.
The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return, come.
The watchman saide, The morning commeth, and also the night. If yee will aske, enquire: returne and come.
Strictly literal
The watchman said, The morning cometh, and also the night: if ye will inquire, inquire; return, come.
The watchman hath said, 'Come hath morning, and also night, If ye inquire, inquire ye, turn back, come.'
The watchman has said, “Morning has come, and also night, || If you inquire, inquire, return, come.”
The watchman said, The morning cometh, and also the night: if ye will desire, desire ye; return, come again.
The watchman said, “The morning comes and also the night. If you want to ask, then ask; and come back again.”
From the Latin
The watchman said: The morning cometh, also the night: if you seek, seek: return, come.
Simplified
The watchman replies, “Morning is coming, but the night is coming again soon. If you want to ask again, then come back and ask.”
The watchman says, The morning has come, but night is still to come: if you have questions to put, put them, and come back again.
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 Dead Sea Scrolls align closely, with the essential wording matching in both sources. The Septuagint provides a different structure but retains the core meaning. Variations in the scrolls show some partial restorations but do not alter the fundamental message of the verse.
אָמַ֣ר שֹׁמֵ֔ר אָתָ֥ה בֹ֖קֶר וְגַם־ לָ֑יְלָה אִם־ תִּבְעָי֥וּן בְּעָ֖יוּ שֻׁ֥בוּ אֵתָֽיוּ׃ ס
8 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.
אמר שומר אתה בוקר וגמ לילה אמ תבעו׳ן בעו שובו אתיו
11 words on the leather.
[אמר] [שמר] [אתה] בקר וגם לילה אם [תבעיו׳ן] [בעיו] [שבו] [אתיו]
3 words on the leather — 1 partly restored, 7 supplied entire by an editor.
[אמר] [שמר] [אתה] [בקר] [וגם] [לילה] אם תבעיו׳ן [בעיו] [שבו] [אתיו]
1 word on the leather — 1 partly restored, 9 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 21:12
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
woch'-man (tsopheh, shomer, metsappeh, notser): Used to designate a sentinel on the city walls (2Sa 18:25; 2Ki 9:18; Ps 127:1; Isa 62:6) or on the hilltops (Jer 31:6). So 3:3; 5:7 introduces another class, "the watchmen that go about the city," and thus, it would seem, points to some system of municipal police. The distinction in meaning between the various words is clear, tsopheh having the idea of "outlooker" and notser that of "careful watcher" (being applied even to besiegers from outside: Jer 4:16…
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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
בָּעָה (ba`ah) is a Hebrew verb that encompasses the meanings of inquiring, seeking, and causing to swell or boil up. It can refer to a rising desire or the act of searching out, with its forms indicating both active and passive states. The entries suggest a figurative use related to earnest desire and inquiry.
[בָּעָה] vb. inquire, cause to swell or boil up
Qal
of rising desire, seek, inquire
cause to boil up
Niph. searched out; swelling, swelling out
base
H1158 [בָּעָה] inquire, cause to swell or boil up .. of rising desire, seek, inquire
. cause to boil up
. searched out; swelling, swelling out
1158 ba`ah baw-aw'
a primitive root; to gush over, i.e. to swell; (figuratively)
to desire earnestly; by implication to ask:--cause, inquire,
seek up, swell out.
בָּעָה (ba.ah) — to enquire.
1) to seek out, swell, cause to swell, boil up, enquire
1a) (Qal)
1a1) to seek, enquire
1a2) to cause to boil up
1b) (Niphal)
1b1) to be searched out
1b2) to be swelling, bulging, swelling out
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
en-kwir':
This is an Old English word now obsolescent. It is common in the King James Version. In the American Standard Revised Version it is nearly always replaced by the more modern "inquire," a few times by "seek" and "ask," once by "salute" (1Ch 18:10). With this one exception in the Old Testament the change does not affect the meaning. In Ac 23:15, "enquire something more perfectly" is substituted by "judge more exactly." In Mt 10:11, "search out" replaces it. In Mt 2:7,16, "learned exactly" replaces "inquired diligently."
See INQUIRE.
בָּעָה (ba`ah) is a Hebrew verb that encompasses the meanings of inquiring, seeking, and causing to swell or boil up. It can refer to a rising desire or the act of searching out, with its forms indicating both active and passive states. The entries suggest a figurative use related to earnest desire and inquiry.
[בָּעָה] vb. inquire, cause to swell or boil up
Qal
of rising desire, seek, inquire
cause to boil up
Niph. searched out; swelling, swelling out
base
H1158 [בָּעָה] inquire, cause to swell or boil up .. of rising desire, seek, inquire
. cause to boil up
. searched out; swelling, swelling out
1158 ba`ah baw-aw'
a primitive root; to gush over, i.e. to swell; (figuratively)
to desire earnestly; by implication to ask:--cause, inquire,
seek up, swell out.
בָּעָה (ba.ah) — to enquire.
1) to seek out, swell, cause to swell, boil up, enquire
1a) (Qal)
1a1) to seek, enquire
1a2) to cause to boil up
1b) (Niphal)
1b1) to be searched out
1b2) to be swelling, bulging, swelling out
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
en-kwir':
This is an Old English word now obsolescent. It is common in the King James Version. In the American Standard Revised Version it is nearly always replaced by the more modern "inquire," a few times by "seek" and "ask," once by "salute" (1Ch 18:10). With this one exception in the Old Testament the change does not affect the meaning. In Ac 23:15, "enquire something more perfectly" is substituted by "judge more exactly." In Mt 10:11, "search out" replaces it. In Mt 2:7,16, "learned exactly" replaces "inquired diligently."
See INQUIRE.
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…