Isaiah 41:4 — Word Study
WLCמִֽי־ פָעַ֣ל וְעָשָׂ֔ה קֹרֵ֥א הַדֹּר֖וֹת מֵרֹ֑אשׁ אֲנִ֤י יְהוָה֙ רִאשׁ֔וֹן וְאֶת־ אַחֲרֹנִ֖ים אֲנִי־ הֽוּא׃
BSAWhomîy [which one, the sole authority] has performed thispâʻal■ [wrought, accomplished, enabled to do] and carried it outʻâsâh■ [brought to pass, fulfilled] calling forthqârâʼ [summoning, proclaiming] the generationsdôwr [successive groups of people, ages] from the beginningrôʼsh [the start, the first moment] Iʼănîy the LORDYᵉhôvâh [Yehovah, the self-existent God] the firstriʼshôwn [primary, initial] andʼêth the lastʼachărôwn [final, ultimate] Iʼănîy am Hehûwʼ [the eternal, unchanging One]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| פָעַ֣ל | has he done [it] | Verb, Qal, perfect third person masculine singular |
| וְעָשָׂ֔ה | and has he accomplished [it]? | Conjunction, verb qal perfect third person masculine singular |
| קֹרֵ֥א | calling forth | Verb, Qal, participle (active) masculine singular |
| הַדֹּר֖וֹת | the generations | Particle, noun common feminine plural absolute |
| מֵרֹ֑אשׁ | from [the] beginning | Preposition, noun common masculine singular absolute |
| אֲנִ֤י | I | Pronoun |
| יְהוָה֙ | Yahweh | Noun proper |
| רִאשׁ֔וֹן | [am] first | Adj |
| וְאֶת־ | and with | Conjunction, preposition |
| אַחֲרֹנִ֖ים | [the] last | Adj |
| אֲנִי־ | I | Pronoun |
| הֽוּא׃ | [am] he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has performed this and carried it out, calling forth the generations from the beginning? I, the LORD—the first and the last— I am He.” |
| KJV | Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he. |
| ASV | Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, the first, and with the last, I am he. |
| YLT | Who hath wrought and done, Calling the generations from the first? I, Jehovah, the first, and with the last I [am] He. |
| WEB | Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.” |
| BBE | Whose purpose and work was it? His who sent out the generations from the start. I the Lord, the first, and with the last, I am he. |
Where they part company is פָעַל — see How Translations Differ.
The sentence features a main clause and supporting phrases that elaborate on God's actions and identity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbפָּעַל
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 41:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Sovereignty and Eternitygenerated
Isaiah 41:4 presents a powerful declaration from God, emphasizing His unique role in history and His eternal nature. The surrounding verses highlight God's sovereignty over the generations and His ability to call forth existence from the very beginning. This passage reflects the assurance that God is actively involved in the unfolding of time and history, inviting His people to recognize His authority and presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:26 | Who has declared this from the beginning, so that we may know, and from times past, so that we may say: ‘He was right’? No one announced it, no one foretold it, no one heard your words. |
| 2 | Isaiah 40:12–26 | Who has measured the waters in the hollow of his hand, or marked off the heavens with the span of his hand? Who has held the dust of the earth in a basket, or weighed the mountains on a scale and the hills with a balance? |
| 3 | Isaiah 42:24 | Who gave Jacob up for spoil, and Israel to the plunderers? Was it not the LORD, against whom we have sinned? They were unwilling to walk in His ways, and they would not obey His law. |
| 4 | Isaiah 44:7 | Who then is like Me? Let him say so! Let him declare his case before Me, since I established an ancient people. Let him foretell the things to come, and what is to take place. |
| 5 | Isaiah 46:10 | I declare the end from the beginning, and ancient times from what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’ |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — פָעַל, pa'algenerated
The verb פָּעַל (pa'al) means to do or work, often implying a systematic or habitual action. It is used to express the idea of accomplishing or enabling something to happen, indicating God's active role in creation and history.
In this verse, it underscores God's authority in performing acts that shape the course of generations. The perfect tense indicates a completed action, reinforcing the idea that God has already accomplished His purposes.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb פָעַל governs the sentence, with several clauses providing details about God's actions. The structure emphasizes God's authority through a rhetorical question, inviting the reader to reflect on His unique role.
The syntax highlights the relationship between God's actions and His identity, culminating in the assertion of His eternal nature as both the first and the last.
Septuagint Backgroundgenerated
The Septuagint translates פָעַל as ἐνήργησεν (enērgēsen), which conveys the sense of active engagement or energy in performing actions. This choice reflects a similar understanding of God's dynamic involvement in history.
This translation choice aligns with the Hebrew meaning but emphasizes the energetic aspect of God's actions, reinforcing the idea of His sovereignty.
In plain words — the whole versegenerated
Isaiah 41:4 asks who has the power to call forth generations from the beginning. God, identified as Yahweh, asserts that He is the first and the last, emphasizing His eternal nature and authority over all creation.
Frequently Asked Questionsgenerated
This phrase emphasizes God's eternal existence and sovereignty over all time, indicating that He is both the origin and the conclusion of all things.
The question serves to highlight God's unique authority and power, inviting reflection on His unmatched ability to shape history.
It reassures believers that God is actively involved in the unfolding of His plans throughout history, fulfilling His promises to His people.
It refers to successive groups of people throughout history, emphasizing God's ongoing relationship and influence over humanity from the very beginning.
Reflection Questionsgenerated
- In what ways do I see God's hand at work in the generations that have come before me?
- How can I acknowledge God's authority in my life as the first and the last?
- What does it mean for me to trust in an eternal and unchanging God?
- How can I share the message of God's sovereignty with others?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss God's eternal nature and authority, arguing from its profound implications.
[Where] do you get those fortresses of yours, “ingenerate” and “unoriginate,” from—or where the term “immortal”? Show us the express words, or we cross them out as unscriptural, and you will be dead as a result of your own principles,Early Church Fathers on Isaiah 41 →
“I, the Lord, the first, and with the last; I am he.” There is no “God” “before” God, nor can we call “God” that which is “after” God.Early Church Fathers on Isaiah 41 →
From the beginning, [Isaiah] says, God has made announcements concerning righteousness. He made the covenant with Abraham in these terms: “All the nations of the earth shall be blessed in your seed,” and he [renewed] the covenant with…Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath wrought and done it,.... Contrived and effected it, formed the scheme, and brought it to pass; namely, raising up the righteous man from the east, and succeeding him in the manner described:
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he. Who - else but God? Wrought and done (it), calling the generations from the beginning?
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho hath wrought and done it? whose work was this but mine? Calling; either, 1. Calling them out of nothing, giving to them breath and being; or, 2. Calling them to his foot, as he said above, , disposing and employing them as he sees fit, sending them upon his errands. The generations from the beginning; all persons and generations of mankind from the beginning of the world to the end of it. The first, and with the last; who was before all things, even from eternity, and shall be unto eternity; whereas the idols, to whom God herein opposeth himself, were but of yesterday, being made by men’ s hands, and shall within a little time vanish, and be destroyed.
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:4 Who hath wrought and done [it], calling the generations from the beginning? I the LORD, the first, and with the last; I [am] he.Ver. 4. Who hath wrought and done it?] Here the Gentiles should have answered for God, which because they did not, but were senselessly silent, therefore he answereth by a description of himself. Calling the generations from the beginning.] Giving them their being, and having them at a beck. I the Lord, the first, and with the last.] πρωτοςτεκαιυστατος, εντεμεσοισιν. This was anciently believed concerning God, as Plato testifieth. A te principium tibi desinet. De Leg., lib. iv. Virgil.
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I the Lord . . .—The words are the utterance of the great thought of eternity which is the essence of the creed of Israel (comp. Exodus 3:14; Psalms 90:2; Psalms 102:26), and appear in the Alpha and Omega of Rev 1:11; Revelation 4:8. The identical formula, “I am He” meets us in Isaiah 43:10; Isaiah 43:13; Isaiah 46:4; Isaiah 48:12. It is probably used as an assertion of an eternal being in the “I AM” of John 8:58.
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Who hath wrought and done it - "Who hath performed and made these things"] A word is here lost out of the text. It is supplied by an ancient MS., אלה elleh, "these things;" and by the Septuagint, ταυτα; and by the Vulgate, haec; and by the Chaldee, אלן elin; all of the same meaning.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges4. The answer. calling the generations from the beginning] i.e. guiding the destinies of the nations from the origins of human history. The clause should be connected with what follows: it belongs to the answer, not to the question (“He that calleth”). I am he] Cf. ch. Isaiah 43:10; Isaiah 43:13, Isaiah 46:4, Isaiah 48:12, also Psalms 102:27. The sense which best suits the various passages is, “I am the same.” There is probably an allusion to the explanation of the name Jehovah in Exodus 3:14 ff. Jehovah is “the First,” existing before history began to run its course, and He is “with the last,” an ever-present, unchanging God.
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath wrought and done it? - By whom has all this been accomplished? Has it been by the arm of Cyrus? Has it been by human skill and powers. The design of this question is obvious.
Read Albert Barnes on Isaiah 41 →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
Who has performed this and carried it out, calling forth the generations from the beginning? I, the LORD—the first and the last— I am He.”
Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.”
Who has performed this and carried it out, calling forth the generations from the beginning? I, the LORD—the first and the last—I am He.”
Who acts and carries out decrees? Who summons the successive generations from the beginning? I, the Lord, am present at the very beginning, and at the very end – I am the one.
Tyndale line
Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, the first, and with the last, I am he.
Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last, I am he.
Who hath wrought and done it , calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Who hath wrought and done it? he that calleth the generations from the beginning. I the Lord am the first, and with the last I am ye same.
Strictly literal
Who hath wrought and done [it], calling the generations from the beginning? I, Jehovah, the first; and with the last, I [am] HE.
Who hath wrought and done, Calling the generations from the first? I, Jehovah, the first, and with the last I [am] He.
Who has worked and done, || Calling the generations from the first? I, YHWH, the first, and with the last I [am] He.
Who hath wrought and done it? he who called the generations from the beginning; I the Lord, [who am] the first, and with the latest I am the same.
Who has performed and accomplished these deeds? Who has summoned the generations from the beginning? I, Yahweh, the first, and with the last ones, I am he.
From the Latin
Who hath wrought and done these things, calling the generations from the beginning? I the Lord, I am the first and the last.
Simplified
Who has achieved and done this, calling into existence each generation from the beginning of time? I, the Lord, the first and the last, I am the one.
Whose purpose and work was it? His who sent out the generations from the start. I the Lord, the first, and with the last, I am he.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with 12 out of 13 words matching in meaning. The Dead Sea Scrolls also support the MT, with minor variations in wording but no significant differences in content.
מִֽי־ פָעַ֣ל וְעָשָׂ֔ה קֹרֵ֥א הַדֹּר֖וֹת מֵרֹ֑אשׁ אֲנִ֤י יְהוָה֙ רִאשׁ֔וֹן וְאֶת־ אַחֲרֹנִ֖ים אֲנִי־ הֽוּא׃
12 of the 13 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.
מיא פעל ועשה קורה הדורות מרואש אני יהוה רישון ואת אחרונים אני הואה
13 words on the leather.
[מי] [פעל] [ועשה] [קרא] [הדרות] [מראש] [אני] יהוה ראשון ואת אחרנים [אני] [הוא]
3 words 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 41:4
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-Perf-3ms — Conjunction · verb qal perfect third person masculine singularHC/Vqp3ms
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
be-gin'-ing (re'-shith; arche): The natural meaning of the word is with reference to time. The primitive Greek root means "to be long," "to draw out." Thus, it is used to refer to some point of time long drawn out, or long past (Ge 1:1). It is used also to express the inauguration of a particular event (Ex 12:2). The principal interest in the word centers in the use of it in Joh 1:1. It must be interpreted here by that which follows in the statement as to the relation of the Logos to the Eternal God and the use of the word "was." It is true that the word arche cannot be separated from the idea of time, but when time began He already was, and therefore He was from eternity.
See TIME; ETERNITY.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Adj — AdjHAomsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Conj | Prep — Conjunction · prepositionHC/R
The Hebrew word אַחֲרוֹן (*acharown*) means 'last' or 'coming after.' It can refer to both spatial and temporal contexts, indicating something that is behind or subsequent. The entries highlight its use in describing location (e.g., western) and time (e.g., latter). There is no significant disagreement among the lexicons.
אַחֲרוֹן 61 f. אַחֲרוֹנָה, pl. אַחֲרֹנִים (also אַחֲרוֹנִים), adj. from אַחַר, coming after or behind
of place, behind, hindermost
of time, latter or last
base
H314 אַחֲרוֹן f. אַחֲרוֹנָה, pl. אַחֲרֹנִים (also אַחֲרוֹנִים), coming after or behind
314 'acharown akh-ar-one'
or (shortened) ;acharon {akh-ar-one'}; from 309; hinder;
generally, late or last; specifically (as facing the east)
western:--after (-ward), to come, following,
hind(-er, -ermost, -most), last, latter, rereward,
ut(ter)most.
see HEBREW for 0309
אַחֲרוֹן (a.cha.ron) — last.
1) behind, following, subsequent, western
1a) behind, hindermost, western (of location)
1b) later, subsequent, latter, last (of time)
Adj — AdjHAampa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.