Isaiah 27:2 — Word Study
WLCבַּיּ֖וֹם הַה֑וּא כֶּ֥רֶם חֶ֖מֶד עַנּוּ־ לָֽהּ׃
BSAIn thathûwʼ dayyôwm [before all time, from the very first] Singʻânâh about a fruitfulchemed [desirable, beautiful] vineyardkerem [of red wine, a garden of delight]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֖וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֑וּא | that | Particle, pronoun |
| כֶּ֥רֶם | a vineyard of | Noun common, masculine singular construct |
| חֶ֖מֶד | delight | Noun common, masculine singular absolute |
| עַנּוּ־ | sing | Verb, Piel, imperative second person masculine plural |
| לָֽהּ׃ | of it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In that day: “Sing about a fruitful vineyard. |
| KJV | In that day sing ye unto her, A vineyard of red wine. |
| ASV | In that day: A vineyard of wine, sing ye unto it. |
| YLT | In that day, 'A desirable vineyard,' respond ye to her, |
| WEB | In that day, sing to her, “A pleasant vineyard! |
| BBE | In that day it will be said, A vine-garden of delight, make a song about it. |
There are no notable differences in how the translations render the key terms in this verse.
The verse consists of a single main clause, emphasizing the call to sing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 27:2
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 Prophecy of the Vineyardgenerated
Isaiah 27:2 is a call to rejoice over a fruitful vineyard, symbolizing God's blessing and care. This verse follows a declaration of judgment against Leviathan, emphasizing the contrast between destruction and the beauty of a well-tended vineyard. The surrounding verses highlight God's protection and nurturing of His people, as seen in Isaiah 27:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:1–7 | I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. |
| 2 | Numbers 21:17 | Then Israel sang this song: “Spring up, O well, all of you sing to it! |
| 3 | Psalm 80:8–19 | You uprooted a vine from Egypt; You drove out the nations and transplanted it. |
| 4 | Jeremiah 2:21 | I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine? |
| 5 | Matthew 21:33–46 | Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֶ֖מֶד, Che.medgenerated
The noun חֶ֖מֶד (chemed) means delight and is associated with beauty and desirability. It conveys a strong sense of pleasure and value, often used to describe something cherished. The parsing indicates it is a common noun, singular, and absolute, emphasizing its significance in this context.
In this verse, it underscores the beauty of the vineyard, inviting a response of joy and appreciation for what is good and desirable.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse agree on the essence of the vineyard as a place of delight.
Sentence Structuregenerated
The main verb is עַנּוּ, sing, which governs the imperative call to action. The structure includes a prepositional phrase indicating the time, followed by a noun phrase describing the vineyard and an adjective phrase that highlights its desirability.
The order of the Hebrew words emphasizes the call to sing first, followed by the description of what to sing about, creating a lyrical and celebratory tone.
Septuagint Backgroundgenerated
The Septuagint translates חֶ֖מֶד as ἀμπελὼν (ampelōn), which means vineyard. This choice highlights the agricultural imagery and aligns with the theme of abundance and care.
The Greek word choice reflects a similar understanding of the vineyard as a source of joy and beauty, resonating with the Hebrew meaning.
In plain words — the whole versegenerated
Isaiah 27:2 calls for singing about a fruitful vineyard, symbolizing beauty and delight. This verse emphasizes God's care for His people, contrasting the judgment mentioned in the preceding verse.
Frequently Asked Questionsgenerated
The vineyard symbolizes beauty, abundance, and God's care for His people.
Singing is a response of joy and appreciation for the blessings represented by the fruitful vineyard.
This verse follows a declaration of judgment and contrasts with it by highlighting the beauty and protection of God's vineyard.
The word 'delight' emphasizes the value and cherished nature of the vineyard, inviting a joyful response.
Reflection Questionsgenerated
- What are some ways I can express joy for the blessings in my life, like the vineyard in this verse?
- How can I cultivate a sense of beauty and delight in my surroundings?
- In what ways do I see God's care and protection in my life?
- How can I share the joy of God's blessings with others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a call to joy and care for the vineyard.
On that day, the vineyard of wine will sing for him. I am the Lord who tends it, and I will suddenly water it, lest anyone harm it. LXX: On that day, her desire will be a good vineyard, that she may be a prince.Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that day sing ye unto her,.... The congregation of Israel, as the Targum; or rather the church of Christ; for after, and upon the destruction of his and her enemies, there will be great rejoicing
Read John Gill on Isaiah 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day sing ye unto her, A vineyard of red wine. In that day ... - In that day, when leviathan shall be destroyed, the vineyard (Psalms 80:8), the Church of God, purged of its blemishes, shall be lovely in God's eyes.
Read Robert Jamieson on Isaiah 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that day; when this potent enemy shall be destroyed· A vineyard of red wine: the words in the Hebrew text lie thus, A vineyard (Behold, a vineyard; or, Jacob or Israel, my church and people, which is sufficiently understood from the next verse, and is expressed , shall be a vineyard, shall be defended and dressed, shall thrive and flourish like a vineyard) of red wine, (i.e. of the choicest and best wine, which in those parts was red, as appears both from Scripture, as , whence it is called the blood of the grape, , and from other authors,) sing ye (O you faithful souls, sing with joy and thanksgiving to God) to (or of, or concerning, as this prefix is elsewhere used) her, or it, to wit…
Read Matthew Poole on Isaiah 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:2 In that day sing ye unto her, A vineyard of red wine.Ver. 2. In that day sing ye to her.] Or, Of her, a new song for a new deliverance. Haply this shall be done by the Christian Churches upon the conversion of the Jews, after the Turks’ downfall; like as at the building of the second temple, the people sang and shouted, "Grace, grace unto it." A vineyard of red wine,] i.e., Of rich and generous wine, Vini meri, non labruscarum, ut pure wine not wild, Isaiah 5:12 Proverbs 23:31 Genesis 49:22. By this red wine Oecolampadius understandeth Christ’ s blood, wherewith the Church is purged and beautified. Sanguis Christi venustavit genas meas, the blood of Christ made my eyes…
Read John Trapp on Isaiah 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) In that day sing ye . . .—The prophet appears once again, as in Isaiah 26:1, as the hymn writer of the future day of the triumph of the redeemed. He had chanted a dirge over the vineyard that was unfruitful, and therefore given over to desolation. He now changes the wailing into a poem. The word translated “red wine” (comp. Deuteronomy 32:14) signifies “fiery,” or “foaming.” The LXX. seems to have followed a different text, giving (with the alteration of a single letter) the meaning, “a pleasant vineyard.”
Read Charles John Ellicott on Isaiah 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Sing ye unto her] אנו לה anu lah. Bishop Lowth translates this, Sing ye a responsive song; and says that ענה anah, to answer, signifies occasionally to sing responsively; and that this mode of singing was frequently practised among the ancient Hebrews. See De Poes. Sac. Heb. Prael. xix., at the beginning. This, indeed, was the ancient method of singing in various nations. The song was divided into distinct portions, and the singers sang alternately. There is a fine specimen of this in the song of Deborah and Barak; and also in the Idyls of Theocritus, and the Eclogues of Virgil. This kind of singing was properly a dialogue in verse, sung to a particular tune, or in the mode which…
Read AdamClarke on Isaiah 27 →CambridgeThe Cambridge Bible for Schools and Colleges2–6. The song of the vineyard,—the counterpart of ch. Isaiah 5:1 ff. This peculiar and perplexing passage has little relation to the context. It seems to fall into two stanzas; the first (Isaiah 27:2-4 a) expresses Jehovah’s satisfaction in his vineyard (the Theocratic nation), the second (Isaiah 27:4 b–5, which however is obscure) states what He would do if it should again be injured by wicked men. Isaiah 27:6 forms an appendix.
Read Cambridge on Isaiah 27 →Albert Barnes1798–1870Barnes' Notes on the BibleSing ye unto her - That is, sing unto, or respecting the vineyard.
Read Albert Barnes on Isaiah 27 →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: “Sing about a fruitful vineyard.
In that day, sing to her, “A pleasant vineyard!
In that day: “Sing about a fruitful vineyard.
When that time comes, sing about a delightful vineyard!
Tyndale line
In that day sing ye unto her, A vineyard of red wine.
In that day: A vineyard of wine, sing ye unto it.
In that day: A vineyard of wine, sing ye unto it.
In that day sing ye to her, A vineyard of red wine.
In that daye sing of the vineyarde of redde wine.
Strictly literal
In that day [there shall be] a vineyard of pure wine; sing concerning it:
In that day, 'A desirable vineyard,' respond ye to her,
In that day respond to her, “A desirable vineyard,
On that day sing ye a song of the vineyard of excellent wine.
In that day: A vineyard of wine, sing of it.
From the Latin
In that day there shall be singing to the vineyard of pure wine.
Simplified
At that time, sing about a beautiful vineyard.
In that day it will be said, A vine-garden of delight, make a song about it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text, the Septuagint, and the Dead Sea Scrolls all convey a similar message about the vineyard. The Septuagint's wording corresponds closely with the Hebrew, maintaining the essential elements of the verse, while the Dead Sea Scrolls provide a partial but consistent reading.
בַּיּ֖וֹם הַה֑וּא כֶּ֥רֶם חֶ֖מֶד עַנּוּ־ לָֽהּ׃
5 of the 6 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.
ביום ההוא כרם חוםר ענו ל׳ה
6 words on the leather.
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 27:2
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.
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
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cs — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word חֶ֫מֶד (*chemed*) encompasses meanings related to desire, delight, and beauty. It is built from a root that conveys pleasantness and desirability. The entries consistently highlight its use in contexts of longing or appreciation, but do not provide specific verse references.
חֶ֫מֶד n.[m.] desire, delight
base
H2531 חֶ֫מֶד desire, delight
2531 chemed kheh'-med
om 2530; delight:--desirable, pleasant.
see HEBREW for 02530
חֶ֫מֶד (che.med) — delight.
desire, delight, beauty, desirable, pleasant
N-ms — Noun common · masculine singular absoluteHNcmsa
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs