Isaiah 49:3 — Word Study
WLCוַיֹּ֥אמֶר לִ֖י עַבְדִּי־ אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־ בְּךָ֖ אֶתְפָּאָֽר׃
BSAHe saidʼâmar▸ Youʼattâh are My Servantʻebed [My attendant, one who serves Me] IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] in whomʼăsher [through whom, by means of whom] I will display My glorypâʼar▸ [be glorified, beautify Myself, My splendor, My majestic presence]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לִ֖י | to me | Preposition, suffix |
| עַבְדִּי־ | [are] servant my | Noun common masculine singular construct, suffix |
| אָ֑תָּה | you | Pronoun |
| יִשְׂרָאֵ֕ל | Israel | Noun proper |
| אֲשֶׁר־ | whom | Particle |
| בְּךָ֖ | by you | Preposition, suffix |
| אֶתְפָּאָֽר׃ | I will get glory for myself | Verb, Hithpael, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He said to Me, “You are My Servant, Israel, in whom I will display My glory.” |
| KJV | And said unto me, Thou art my servant, O Israel, in whom I will be glorified. |
| ASV | and he said unto me, Thou art my servant; Israel, in whom I will be glorified. |
| YLT | And He saith to me, 'My servant Thou art, O Israel, In whom I beautify Myself.' |
| WEB | He said to me, “You are my servant, Israel, in whom I will be glorified.” |
| BBE | And he said to me, You are my servant, Israel, in whom my glory will be seen; |
The translations agree on the identity of the servant and the declaration of God's glory.
The main clause introduces God's declaration, followed by a predicate that identifies Israel and a purpose clause that explains the intent behind this declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֶבֶד
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 49:3
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 Declaration of His Servantgenerated
Isaiah 49:3 is a declaration from God, identifying Israel as His servant. This passage emphasizes the role of Israel in God's plan, highlighting how through Israel, God will showcase His glory. The surrounding verses elaborate on the servant's mission and the divine support provided by God, illustrating the intimate relationship between God and His chosen servant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 42:1 | “Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations. |
| 2 | Isaiah 43:21 | The people I formed for Myself will declare My praise. |
| 3 | Isaiah 44:23 | Sing for joy, O heavens, for the LORD has done this; shout aloud, O depths of the earth. Break forth in song, O mountains, you forests and all your trees. For the LORD has redeemed Jacob, and revealed His glory in Israel. |
| 4 | Isaiah 52:13 | Behold, My Servant will prosper; He will be raised and lifted up and highly exalted. |
| 5 | Isaiah 53:10 | Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עַבְדִּי, 'av.digenerated
The noun עֶבֶד (*'eved*) means 'servant' or 'slave,' indicating a role of service and obedience. In this context, it emphasizes Israel's position as a servant of God, tasked with fulfilling His purposes.
The construct form here, עַבְדִּי (*'avdi*), translates to 'My servant,' indicating a personal relationship between God and Israel, where Israel is called to serve God and reflect His glory.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'My Servant,' which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb is וַיֹּאמֶר, He said, which governs the entire statement. The structure flows from God's declaration to the identity of the servant and the purpose of glorification.
The sentence is constructed with a subject and predicate, where the subject is אָ֑תָּה, you, and the predicate describes the servant's role and God's intent to display glory through him.
Septuagint Backgroundgenerated
The Septuagint translates עַבְדִּי as δοῦλός (*doulos*), meaning 'servant' or 'slave,' which aligns with the Hebrew meaning but emphasizes the servitude aspect.
This choice reflects the translators' understanding of Israel's role as one of service to God, highlighting the relational dynamic present in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 49:3 conveys God's message to Israel, calling them His servant and stating that through them, He will reveal His glory. This highlights Israel's important role in God's plan.
Frequently Asked Questionsgenerated
Being called God's servant signifies Israel's role in fulfilling God's purposes and reflecting His glory to the world.
God displays His glory through Israel by using them to carry out His plans and demonstrate His power and presence among the nations.
This phrase emphasizes that God's glory is revealed through the actions and existence of His servant, Israel, highlighting their importance in His divine plan.
This verse connects to broader themes in Isaiah regarding the role of Israel as a light to the nations and God's chosen instrument for salvation and revelation.
Reflection Questionsgenerated
- In what ways can I reflect God's glory in my life, like Israel is called to do?
- How can I better understand my role as a servant in my community?
- What does it mean to you that God chooses to display His glory through His people?
- How can I support others in their journey of serving God and reflecting His glory?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and Theodoret of Cyrus referenced this verse to discuss the nature of Christ and His relationship to Israel as God's servant.
With the Father saying these things to me which I have registered, I replied to him, “How are you glorified in me, Father,Early Church Fathers on Isaiah 49 →
“You are my servant Israel, and I will glorify myself in you.” This is to be understood according to Christ’s human nature. For according to his human nature Christ is called Israel, Jacob, the son of David, the seed of Abraham, and so on.Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd said unto me,.... Both in the everlasting council, and when he made a covenant with him in eternity; when he found him and anointed him, and laid help on him; and also when he brought him, his
Read John Gill on Isaiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd said unto me, Thou art my servant, O Israel, in whom I will be glorified.
Read Robert Jamieson on Isaiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the name of David is sometimes given to his successors, , and particularly to Christ, , and Jacob is called, as many think, by the name of his grandfather, Abraham, , and the name of Isaac is given to his posterity, ; so here the name of Israel may not unfitly be given to Christ, not only because he descended from his loins, but also because he was the true and the great Israel, who, in a more eminent manner, prevailed with God, that name signifies, of whom Jacob, who was first called Israel, was but a type. And as the name of Christ, the Head, is sometimes given to the body, the church, as ; so it is not strange if, on the contrary, the name of Israel, which properly belongs to the…
Read Matthew Poole on Isaiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:3 And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified.Ver. 3. Thou art my servant, O Israel,] i.e., O Christ, who best deservest to be called by that name, who art also the head of the elect, that Israel of God.
Read John Trapp on Isaiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Thou art my servant, O Israel.—Not that the “Servant” is merely the nation, but that he fulfils its ideal. “Israel” had begun with being an individual name. It should be so once more in the person of Him who would be truly “a prince with God.” In whom I will be glorified.—Better, in whom I will glorify myself. The words find a conscious echo in John 13:31-32; John 17:1-5.
Read Charles John Ellicott on Isaiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges3. The word Israel may be read either as a vocative or as a continuation of the predicate: “(Thou art) Israel &c.” (see R.V.). On either view it presents insuperable difficulties to those who hold that the Servant is an individual. To say that as the supreme personage of Israel’s history he receives the name “Israel” is an arbitrary explanation, which is not to be justified by the observation that the name originally belonged to an individual. Since, however, the most important idea of the verse is contained in the words my servant, to which the clause in whom I will be glorified (better: glorify myself) naturally attaches itself, it is possible that Israel may be a gloss, and for that…
Read Cambridge on Isaiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd said unto me - That is, as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honored.
Read Albert Barnes on Isaiah 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Thou art my servant, O Israel — Already has it been seen, (Isaiah 42:1,) that Israel as a nation formed with our prophet a basis idea contained in the terms, servant of Jehovah; then, true to his
Read Daniel Denison Whedon on Isaiah 49 →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
He said to Me, “You are My Servant, Israel, in whom I will display My glory.”
He said to me, “You are my servant, Israel, in whom I will be glorified.”
He said to Me, “You are My Servant, Israel, in whom I will display My glory.”
He said to me, “You are my servant, Israel, through whom I will reveal my splendor.”
Tyndale line
And said unto me, Thou art my servant, O Israel, in whom I will be glorified.
and he said unto me, Thou art my servant; Israel, in whom I will be glorified.
and he said unto me, Thou art my servant; Israel, in whom I will be glorified.
And said to me, Thou art my servant, O Israel, in whom I will be glorified.
And sayd vnto me, Thou art my seruaunt, Israel, for I will be glorious in thee.
Strictly literal
And he said unto me, Thou art my servant, Israel, in whom I will glorify myself.
And He saith to me, 'My servant Thou art, O Israel, In whom I beautify Myself.'
And He says to me, “You are My servant, O Israel, || In whom I beautify Myself.”
And said unto me, My servant art thou, O Israel, thou on whom I will be glorified.
He said to me, “You are my servant, Israel, through whom I show my glory.”
From the Latin
And he said to me: Thou art my servant Israel, for in thee will I glory.
Simplified
He told me, “You are my servant, Israel, and I will reveal my glory through you.”
And he said to me, You are my servant, Israel, in whom my glory will be seen;
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, Septuagint, and Dead Sea Scrolls all agree on the wording of this verse, with the Septuagint providing a direct correspondence to the Hebrew, affirming the identity of Israel as God's servant.
וַיֹּ֥אמֶר לִ֖י עַבְדִּי־ אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־ בְּךָ֖ אֶתְפָּאָֽר׃
8 of the 8 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.
ויואמר ל׳י עבד׳י אתה ישראל אשר ב׳כה אתפאר
8 words on the leather.
ויאמר ל׳י עבד׳י אתה ישראל אשר ב׳ך התפאר
7 words on the leather — 1 partly restored.
[ויאמר] [ל׳י] [עבד׳י] [אתה] [ישראל] [אשר] [ב׳ך] [אתפאר]
nothing on the leather here — 8 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 49:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word פָּאַר (*pa'ar*) is built from a primitive root meaning to gleam or embellish, and it covers a range of meanings including to beautify, glorify, and boast. It can also refer to going over the boughs, as noted in Deuteronomy 24:20. The related form פִּאֵר (*pi'er*) specifically denotes this latter action.
[פָּאַר] vb. Pi. beautify, glorify
Hithp.
glorify oneself = boast
get glory to oneself, be glorified, by means of
base
[פִּאֵר] vb. denom. Pi. go over the boughs;—Dt 24:20
ref
H6286a פָּאַר Pi. beautify, glorify . . glorify oneself = boast
. get glory to oneself, be glorified, by means of
H6286b פִּאֵר vb. denom. Pi. go over the boughs
6286 pa'ar paw-ar'
a primitive root; to gleam, i.e. (causatively) embellish;
figuratively, to boast; also to explain (i.e. make clear)
oneself; denominative from 6288, to shake a tree:--beautify,
boast self, go over the boughs, glorify (self), glory, vaunt
self.
see HEBREW for 06288
פָּאַר (pa.ar) — to beautify.
1) to glorify, beautify, adorn
1a) (Piel) to glorify, beautify
1b) (Hithpael)
1b1) to glorify oneself
1b2) to get glory to oneself, be glorified
פִּאֵר (pi.er) — to re-harvest.
(Piel) to go over the boughs
V-Hithpael-Imperf-1cs — Verb · Hithpael · imperfect first person common singularHVti1cs