Isaiah 46:10 — Word Study
WLCמַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־ נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־ חֶפְצִ֖י אֶעֱשֶֽׂה׃
BSAI declarenâgad [make known, tell openly] the endʼachărîyth [final outcome, last part] from the beginningrêʼshîyth [first, from ancient times] and from ancient timesqedem [past events, things of old] whatʼăsher is stilllôʼ to comeʻâsâh■ [the future, things not yet done] I sayʼâmar [speak, proclaim] My purposeʻêtsâh [counsel, plan] will standqûwm▸ [rise, be established] and allkôl [everything, the whole] My good pleasurechêphets [delight, will] I will accomplishʻâsâh▸ [do, bring to pass]
| Greek | English | Parsing |
|---|---|---|
| מַגִּ֤יד | [one who] declares | Verb, Hiphil, participle (active) masculine singular |
| מֵֽרֵאשִׁית֙ | from [the] beginning | Preposition, noun common feminine singular absolute |
| אַחֲרִ֔ית | [the] end | Noun common, feminine singular absolute |
| וּמִקֶּ֖דֶם | and from antiquity | Conjunction, preposition, noun common masculine singular absolute |
| אֲשֶׁ֣ר | [things] which | Particle |
| לֹא־ | not | Particle |
| נַעֲשׂ֑וּ | they have been done | Verb, Niphal, perfect third person common plural |
| אֹמֵר֙ | [one who] says | Verb, Qal, participle (active) masculine singular |
| עֲצָתִ֣י | purpose my | Noun common feminine singular construct, suffix |
| תָק֔וּם | it will be fulfilled | Verb, Qal, imperfect third person feminine singular |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| חֶפְצִ֖י | desire my | Noun common masculine singular construct, suffix |
| אֶעֱשֶֽׂה׃ | I will accomplish | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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.’ |
| KJV | Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: |
| ASV | declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure; |
| YLT | Declaring from the beginning the latter end, And from of old that which hath not been done, Saying, 'My counsel doth stand, And all My delight I do.' |
| WEB | I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please. |
| BBE | Making clear from the first what is to come, and from past times the things which have not so far come about; saying, My purpose is fixed, and I will do all my pleasure; |
The translations agree on the meaning of the verse, particularly regarding God's declaration and purpose.
The sentence consists of two main clauses with several phrases providing context and detail, showing the comprehensive nature of God's declaration.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַד
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 46:10
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 Over Timegenerated
Isaiah 46:10 reveals God's declaration of His sovereignty, emphasizing that He knows the end from the beginning. This verse is part of a larger passage where God reassures His people of His control over history and the unfolding of His divine plan, contrasting His eternal nature with human frailty. The surrounding verses underscore God's unique position as the only true God, who can declare future events with certainty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:22–23 | “Let them come and tell us what will happen. Tell the former things, so that we may reflect on them and know the outcome. Or announce to us what is coming. |
| 2 | 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. |
| 3 | Isaiah 45:21 | Speak up and present your case— yes, let them take counsel together. Who foretold this long ago? Who announced it from ancient times? Was it not I, the LORD? There is no other God but Me, a righteous God and Savior; there is none but Me. |
| 4 | Genesis 3:15 | And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel. ” |
| 5 | Genesis 12:2–3 | I will make you into a great nation, and I will bless you; I will make your name great, so that you will be a blessing. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — מַגִּיד, ma.Gidgenerated
The word מַגִּיד (ma.Gid) is a participle from the verb נָגַד (nagad), meaning to declare or tell openly. It conveys the idea of announcing something boldly and clearly, as seen in contexts where truth is proclaimed.
In this verse, it emphasizes God's role as the declarer of future events, showcasing His omniscience and authority. The passive nature of the verb in the context suggests that God is the one who actively brings forth knowledge about the future.
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 מַגִּיד (ma.Gid), declare, governs the entire sentence, with two clauses following it: the first describes what is declared, and the second presents God's proclamation about His purpose. This structure highlights God's authority in declaring both past and future.
The phrase מֵֽרֵאשִׁית (me.re.Shit) is linked to אַחֲרִ֔ית ('a.cha.Rit) by the conjunction וּ (u), establishing a clear contrast between the beginning and the end, emphasizing the completeness of God's knowledge and plan.
Septuagint Backgroundgenerated
The Septuagint translates מַגִּיד as ἀναγγέλλων (anaggellōn), meaning 'announcing.' This choice reflects a similar emphasis on proclaiming knowledge, aligning with the Hebrew meaning of declaring openly.
The translation of נַעֲשׂ֑וּ as ἐσχάτων (eschatōn) suggests a focus on the finality of God's actions, which aligns with the prophetic nature of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 46:10 shows that God declares the end from the beginning, meaning He knows and controls all events from the start to the finish. He states that His purpose will stand, and He will accomplish all that He desires, showing His absolute sovereignty and power.
Frequently Asked Questionsgenerated
It means that God has complete knowledge and control over all events, knowing how everything will unfold from the very start.
This verse illustrates God's sovereignty by affirming that His purposes will not be thwarted and that He can declare future events with certainty.
God's purpose standing signifies that His plans are unchangeable and will ultimately be fulfilled, regardless of human actions.
We can trust in God's declared purposes because He is all-knowing and powerful, and His word assures us that He will accomplish what He has planned.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God's sovereignty and purpose?
- How can I remind myself of God's faithfulness in fulfilling His promises?
- What steps can I take to align my plans with God's declared purposes?
- How does understanding God's control over time impact my daily decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's sovereignty and purpose, as seen in their writings. Here are their insights.
“Your will be done on earth as it is in heaven.” There cannot be a greater prayer than to desire that earthly things should deserve to equal heavenly ones.Early Church Fathers on Isaiah 46 →
For he says “I am the one possessing knowledge of all, and whatever happens, I give notice of it beforehand.” That which is announced, I execute … for what the holy God wills,Early Church Fathers on Isaiah 46 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Isaiah 46:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeclaring the end from the beginning,.... The end of the Jewish state, both as a church, and a commonwealth, from the first settlement of it in the times of Moses, and by him, Deuteronomy 32:29.
Read John Gill on Isaiah 46 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDeclaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Declaring the end from the beginning -
Read Robert Jamieson on Isaiah 46 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeclaring the end from the beginning; foretelling from the beginning of the world, or from the beginning of your nation, those future events which should happen in succeeding ages, even to the end of the world, or to the end of your commonwealth; for such predictions we find delivered by Moses, the first founder of their commonwealth. My counsel shall stand; as I will not, so no other power can, disappoint my purposes and predictions.
Read Matthew Poole on Isaiah 46 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 46:10 Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure:Ver. 10. Declaring the end from the beginning.] This foretelling of things future is a precellency in God above idols that he much standeth upon. I will do all my pleasure.] What God pleaseth to do, there is no question but he is able to do. But they are out who argue from God’ s power to his will.
Read John Trapp on Isaiah 46 →
CambridgeThe Cambridge Bible for Schools and Colleges10. the end from the beginning] i.e. the issue (of a particular series of events or period of history) from its origin. the things that are not yet done] with closer reference to the events mentioned in Isaiah 46:11. Cf. ch Isaiah 48:5 (“before it has come to pass”). My counsel shall stand] Cf. ch. Isaiah 14:24. my pleasure] my purpose (see on ch. Isaiah 44:28).
Read Cambridge on Isaiah 46 →
Albert Barnes1798–1870Barnes' Notes on the BibleDeclaring the end from the beginning - Foretelling accurately the course of future events. This is an argument to which God often appeals in proof that he is the only true God (see Isaiah 41:22-23; Isaiah 43:12; Isaiah 44:26).
Read Albert Barnes on Isaiah 46 →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
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.’
I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please.
I declare the end from the beginning, and from ancient times what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’
who announces the end from the beginning and reveals beforehand what has not yet occurred, who says, ‘My plan will be realized, I will accomplish what I desire,’
Tyndale line
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure;
declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure:
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Which declare the last thing from the beginning: and from of olde, the things that were not done, saying, My counsell shall stand, and I will doe whatsoeuer I will.
Strictly literal
declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure;
Declaring from the beginning the latter end, And from of old that which hath not been done, Saying, 'My counsel doth stand, And all My delight I do.'
Declaring the latter end from the beginning, || And from of old that which has not been done, || Saying, My counsel stands, || And all My delight I do.
Declaring from the beginning the end, and from the earliest days the things that have not yet been done, saying, My counsel shall stand firm, and all my pleasure will I do:
I announce the end from the beginning, and beforehand what has not yet happened; I say, “My plan will happen, and I will do as I desire.”
From the Latin
Who shew from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying: My counsel shall stand, and all my will shall be done:
Simplified
I make known the end from the very beginning, declaring from ancient times what the future will bring. Whatever I plan will take place; I will accomplish everything I wish.
Making clear from the first what is to come, and from past times the things which have not so far come about; saying, My purpose is fixed, and I will do all my pleasure;
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 of Isaiah 46:10 reads, "מַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־ נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־ חֶפְצִ֖י אֶעֱשֶֽׂה׃" The Dead Sea Scrolls, particularly 1Qisaa, preserve a similar reading with minor variations, such as "אחרות" instead of "אַחֲרִית" and slight differences in spelling. The Septuagint, while it includes 9 of the 13 words from the Masoretic Text, does not provide a direct translation that matches it closely, indicating a different approach to the text. The other Dead Sea Scrolls, including 1Q8, 4Q57, and 4Q58, show various degrees of restoration and supply, but they generally align with the Masoretic Text's meaning while exhibiting some textual variations. Overall, the Masoretic Text is well-supported by the Dead Sea Scrolls, though the Septuagint reflects a distinct interpretation.
מַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־ נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־ חֶפְצִ֖י אֶעֱשֶֽׂה׃
9 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.
מגיד מראישית אחרות ומקדם אשר לוא נעשו אמר עצת׳י תקום וכול חפצ׳י יעשה
13 words on the leather.
מגיד [מראשית] אחרית ומקדם [אשר] [לא] נעשו אמר עצת׳י תקום וכל חפצ׳י אעשה
9 words on the leather — 1 partly restored, 3 supplied entire by an editor.
[מגיד] [מראשית] אחרונות ומקדם אשר לוא [נעשו] [אמר] [עצת׳י] [תקום] [וכל] [חפצ׳י] אעשה
3 words on the leather — 2 partly restored, 8 supplied entire by an editor.
[מגיד] [מראשית] [אחרית] [ומקדם] אשר לא נעשו אמר [עצת׳י] [תקום] [וכל] [חפצ׳י] [אעשה]
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 46:10
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.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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.
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
N-fs — Noun common · feminine singular absoluteHNcfsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The ordinary meaning of this word is sufficiently obvious. It will ultimately be recorded over against all the predictions and promises of Jehovah, every one having been fully accomplished at the proper time and place, Jos 23:14; Mt 2:17; 8:17; 12:17. There are in the New Testament many instances of such an accomplishment, where the purposes of men were very different, and those who figured in the transaction did not dream of any thing but some evil project of their own. Thus in Joh 19:24,28,36, the actual agents in Christ’s crucifixion had no thought that they were fulfilling the purposes of God. Sometimes also the phrase, "that it might be fulfilled," signifies that the occurrence to which it is applied is a secondary…
FULFILL'ED, participle passive Accomplished; performed; completed; executed.
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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).
The Hebrew word חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
