Isaiah 45:24 — Word Study
WLCאַ֧ךְ בַּיהוָ֛ה לִ֥י אָמַ֖ר צְדָק֣וֹת וָעֹ֑ז עָדָיו֙ יָב֣וֹא וְיֵבֹ֔שׁוּ כֹּ֖ל הַנֶּחֱרִ֥ים בּֽוֹ׃
BSASurelyʼak [certainly, without a doubt] they will say of Meʼâmar■ In the LORDYᵉhôvâh [Yehovah, The covenant Name of God] [are] righteousnesstsᵉdâqâh [moral integrity, justice] and strengthʻôz [power, might] Allkôl [every single one] who ragechârâh [are incensed, furious] will comebôwʼ▸ [approach, draw near] to Himʻad and be put to shamebûwsh▸ [be ashamed, disappointed]
| Greek | English | Parsing |
|---|---|---|
| אַ֧ךְ | only | Adverb |
| בַּיהוָ֛ה | [are] in Yahweh | Preposition, noun proper |
| לִ֥י | of me | Preposition, suffix |
| אָמַ֖ר | anyone will say | Verb, Qal, perfect third person masculine singular |
| צְדָק֣וֹת | righteousness | Noun common, feminine plural absolute |
| וָעֹ֑ז | and strength | Conjunction, noun common masculine singular absolute |
| עָדָיו֙ | to him | Preposition, suffix |
| יָב֣וֹא | everyone will go | Verb, Qal, imperfect third person masculine singular |
| וְיֵבֹ֔שׁוּ | and they may be ashamed | Conjunction, verb qal third person masculine plural |
| כֹּ֖ל | all | Noun common, masculine singular absolute |
| הַנֶּחֱרִ֥ים | those [who] are angry | Particle, verb niphal participle (active) masculine plural |
| בּֽוֹ׃ | with him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely they will say of Me, ‘In the LORD alone are righteousness and strength.’” All who rage against Him will come to Him and be put to shame. |
| KJV | Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. |
| ASV | Only in Jehovah, it is said of me, is righteousness and strength; even to him shall men come; and all they that were incensed against him shall be put to shame. |
| YLT | Only in Jehovah, said hath one, Have I righteousness and strength, Unto Him he cometh in, And ashamed are all those displeased with Him. |
| WEB | They will say of me, ‘There is righteousness and strength only in Yahweh.’” Even to him will men come. All those who raged against him will be disappointed. |
| BBE | Only in the Lord will Jacob overcome and be strong: together all those who were angry with him will be put to shame and come to destruction. |
Translations agree on the essential meaning of the verse, emphasizing the LORD's unique position.
The main clause introduces the declaration, followed by a prepositional phrase detailing the content of that declaration, and a subsequent clause outlining the consequences for those who oppose the LORD.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֹז
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 45:24
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 Sovereignty of Godgenerated
Isaiah 45:24 emphasizes that the LORD alone is the source of righteousness and strength. This declaration comes in the context of God's call to all nations to turn to Him for salvation, highlighting His unique authority and the futility of opposing Him. The surrounding verses reinforce the idea that every knee will bow and every tongue will acknowledge Him, as seen in Isaiah 45:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 45:25 | In the LORD all descendants of Israel will be justified and will exult. |
| 2 | Isaiah 54:17 | No weapon formed against you shall prosper, and you will refute every tongue that accuses you. This is the heritage of the servants of the LORD, and their vindication is from Me,” declares the LORD. |
| 3 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
| 4 | Jeremiah 23:5–6 | Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and He will reign wisely as King and will administer justice and righteousness in the land. |
| 5 | 1 Corinthians 1:30 | It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — בַּיהוָ֛ה, ba.Yah.wehgenerated
The Hebrew word יְהֹוָה (Yehovah) signifies the self-existent and eternal nature of God. It is often rendered as 'the LORD' and is a central name in the Jewish faith, representing God's covenant relationship with His people.
This name is used throughout the Old Testament and is closely associated with God's revelation to Moses, indicating His sovereignty and authority. The parsing shows that it functions as a proper noun, emphasizing its significance in the context of the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase in the LORD alone.
Sentence Structuregenerated
The finite verb אָמַ֖ר (amar), meaning 'to say', governs the entire verse, with multiple phrases detailing what will be said. The structure emphasizes the declaration made about the LORD's attributes.
The order of the Hebrew words places emphasis on the LORD's righteousness and strength, followed by the consequences for those who rage against Him, demonstrating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates בַּיהוָ֛ה as ἐν τῷ κυρίῳ (en tō kyriō), meaning 'in the Lord'. This choice maintains the focus on the LORD as the sole source of righteousness and strength, aligning with the Hebrew text's intent.
The Greek translation reflects a similar understanding of God's sovereignty and the futility of opposing Him, reinforcing the message of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 45:24 declares that the LORD alone is the source of righteousness and strength. All who oppose Him will ultimately be ashamed. This verse emphasizes God's sovereignty and the futility of resisting Him.
Frequently Asked Questionsgenerated
It means that true moral integrity and power come exclusively from God, and no other source can provide them.
They will ultimately come to Him and be put to shame, indicating the futility of their opposition.
This verse is part of a larger message emphasizing God's sovereignty and the call for all nations to recognize Him as the only true God.
Yehovah signifies God's eternal and self-existent nature, representing His covenant relationship with His people.
Reflection Questionsgenerated
- In what ways have I seen God's righteousness and strength in my life?
- How can I better acknowledge the LORD as the source of my strength?
- What does it mean for me to turn to the LORD for righteousness?
- How can I help others understand the futility of opposing God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely, shall one say, in the Lord have I righteousness and strength,.... That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their
Read John Gill on Isaiah 45 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.
Read Robert Jamieson on Isaiah 45 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall one say; or, shall he say; each or every one of those whom he now said that they should bow their knees to God, and swear by him, . Or, it shall be said; such active verbs being oft used impersonally. In the Lord; by or from God alone, or the Messiah, who is the true Jehovah as well as man. Have I righteousness, to justify me from all things, from which I could not be justified by the law of Moses, as is said, . This plainly points us to the Messiah, whose very name is, The Lord our Righteousness, , and whose great business it was to bring in everlasting righteousness, , and who is made unto us of God righteousness, . Strength; support and assistance to bear all my burdens, and…
Read Matthew Poole on Isaiah 45 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:24 Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed.Ver. 24. Surely shall one say.] This shall be the Christian confession, "In the Lord have I righteousness," &c. - "Righteousness," i.e., mercy to those that come over to him, and strength to enable them to come, as the sea sendeth out waters to fetch us to it.
Read John Trapp on Isaiah 45 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Surely, shall one say.—The prophet hears that confession as uttered in the far-off time.
Read Charles John Ellicott on Isaiah 45 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Surely, shall one say, In the Lord have I righteousness and strength - "Saying, Only to JEHOVAH belongeth salvation and power"] A MS. omits לי li, unto me; and instead of לי אמר li amar, he said or shall say unto me, the Septuagint read, in the copy which they used, לאמר lemor, saying. For יבא yabo, HE shall come, in the singular, twelve MSS. (three ancient) read יבאו yabeu, plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For צדקות tsedakoth plural, two MSS. read צדקת tsidkath, singular; and so the Septuagint, Syriac, and Chaldee. Probably these are the words of Cyrus, who acknowledged…
Read AdamClarke on Isaiah 45 →
CambridgeThe Cambridge Bible for Schools and Colleges18–25. The long passage on the mission of Cyrus closes here with the announcement of a salvation as universal as it is eternal (Isaiah 45:17). A purpose of universal salvation is in harmony with the character of the God who made the world for man to dwell in (Isaiah 45:18) and whose revelation of Himself to Israel bears the signature of absolute veracity (Isaiah 45:19).
Read Cambridge on Isaiah 45 →
Albert Barnes1798–1870Barnes' Notes on the BibleSurely, shall one say - Margin, ‘He shall say of me, In the Lord is all righteousness and strength.’ The design of the verse is, to set forth more fully the effect of the prevalence of the true
Read Albert Barnes on Isaiah 45 →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
Surely they will say of Me, ‘In the LORD alone are righteousness and strength.’” All who rage against Him will come to Him and be put to shame.
They will say of me, ‘There is righteousness and strength only in Yahweh.’” Even to him will men come. All those who raged against him will be disappointed.
Surely they will say of Me, ‘In the LORD alone are righteousness and strength.’” All who rage against Him will come to Him and be put to shame.
they will say about me, “Yes, the Lord is a powerful deliverer.”’” All who are angry at him will cower before him.
Tyndale line
Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.
Only in Jehovah, it is said of me, is righteousness and strength; even to him shall men come; and all they that were incensed against him shall be put to shame.
Only in the LORD, shall one say unto me, is righteousness and strength: even to him shall men come, and all they that were incensed against him shall be ashamed.
Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.
Surely he shall say, In the Lord haue I righteousnesse and strength: he shall come vnto him, and all that prouoke him, shall be ashamed.
Strictly literal
Only in Jehovah, shall one say, have I righteousness and strength. To him shall [men] come; and all that are incensed against him shall be ashamed.
Only in Jehovah, said hath one, Have I righteousness and strength, Unto Him he cometh in, And ashamed are all those displeased with Him.
Only in YHWH, one has said, || Do I have righteousness and strength, || He comes to Him, || And all those displeased with Him are ashamed.
Only in the Lord,—shall men say of me,—there are righteousness and strength. Unto him shall come and be ashamed all that are incensed against him.
They will say of me, “In Yahweh alone are salvation and strength.”'” They will all be ashamed who are angry at him.
From the Latin
For every knee shall be bowed to me, and every tongue shall swear.
Simplified
They will say about me, “Salvation and strength can only be found in the Lord.” Everyone who has fought against him will come to him and will be ashamed.
Only in the Lord will Jacob overcome and be strong: together all those who were angry with him will be put to shame and come to destruction.
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 aligns with the Septuagint in meaning, although the word order differs. The Dead Sea Scrolls provide additional evidence, with one scroll containing the full verse intact, while another has some words restored by an editor.
אַ֧ךְ בַּיהוָ֛ה לִ֥י אָמַ֖ר צְדָק֣וֹת וָעֹ֑ז עָדָיו֙ יָב֣וֹא וְיֵבֹ֔שׁוּ כֹּ֖ל הַנֶּחֱרִ֥ים בּֽוֹ׃
9 of the 12 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.
[אך] [ביהוה] [ל׳י] [אמר] [צדקות] [ועז] [עדי׳ו] [יבוא] [ויבשו] [כל] [הנחרים] [ב׳ו]
nothing on the leather here — 12 supplied entire by an editor.
אך ביהוה ל׳יא יאמר צדקות ועוז עדי׳ו יבואו יבושו כול הנחרים ב׳ו
12 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 45:24
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
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)
Prep | N-proper — Preposition · noun properHR/Npt
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fp — Noun common · feminine plural absoluteHNcfpa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ A title given to Jehovah 1Sa 15:29
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep | Suff — Preposition · suffixHR/Sp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
