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Isaiah 53:4 — Word Study

Depth

WLCאָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה׃

BSASurelyʼâkên [truly, without a doubt] Hehûwʼ took upnâsâʼ our infirmitieschŏlîy [sicknesses, diseases] and carriedçâbal our sorrowsmakʼôb [griefs, pains] yet weʼănachnûw considered Himchâshab strickennâgaʻ [plagued, smitten] struck downnâkâh [smitten, afflicted] by Godʼĕlôhîym and afflictedʻânâh [humbled, oppressed]

Word
Listen & take awayIsaiah 53
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 4 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (u.me.'u.Neh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 53:4quick helps
In a sentenceIsaiah describes how the servant of the Lord takes on the suffering and pain of others.
Who is speakingThe prophet Isaiah, speaking about the coming servant.
Where we areIn the context of Isaiah's prophecy about the suffering servant.
The hard wordנָשָׂא
Take awayThe servant bears the burdens of the people.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהוּא verbנָשָׂא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 53:4

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Suffering Servant of Isaiahgenerated

3He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
4Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted.
5But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
6We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.

Isaiah 53:4 reveals the profound truth that the servant of the Lord bears the suffering and pain of humanity. This verse is part of a larger passage that describes the servant's rejection and affliction, highlighting the deep connection between his suffering and the healing of others. The surrounding verses (Isaiah 53:3-6) further elaborate on the nature of his suffering and its significance for the people.


Cross References

ReferenceText (BSB)
1Isaiah 53:5–6But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
2Matthew 8:17This was to fulfill what was spoken through the prophet Isaiah: “He took on our infirmities and carried our diseases.”
3Galatians 3:13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”
4Hebrews 9:28so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.
51 Peter 2:24He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word נָשָׂא, na.Sa'generated

The Hebrew verb נָשָׂא (*na.sá*) means to lift, carry, or bear. It is often used in contexts where someone takes on a burden or responsibility, reflecting both physical and emotional dimensions. The parsing indicates that it is in the perfect tense, third person masculine singular, showing that the action has been completed.

This word is significant in this verse as it emphasizes the role of the servant in bearing the infirmities and sorrows of others, illustrating a deep act of compassion and sacrifice.


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 of the verse is נָשָׂא, he bore, which governs the action of carrying burdens. The structure includes a subject, the servant, and two objects: the infirmities and the sorrows, showing a clear relationship between the servant's actions and the burdens he carries.

The Hebrew word order places emphasis on the action of bearing, followed by the objects of that action, which highlights the servant's role in relation to the suffering of the people.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew נָשָׂא is rendered as φέρει, which also means 'to bear' or 'to carry.' This choice reflects a consistent interpretation of the servant's role in bearing the burdens of others, similar to the Hebrew meaning.

The use of φέρει in the Septuagint emphasizes the active role of the servant in carrying the sorrows and pains, aligning with the Hebrew text's intention.


In plain words — the whole versegenerated

Isaiah 53:4 tells us that the servant of the Lord takes on our sicknesses and carries our pains, yet people see him as stricken by God. This verse is part of a larger message about the servant's suffering and its significance for humanity.


Frequently Asked Questionsgenerated

What does it mean that He took on our infirmities?

It means that the servant bears the sicknesses and weaknesses of the people, taking their burdens upon himself.

Why do people consider Him stricken by God?

People perceive the servant's suffering as a punishment from God, not recognizing the true purpose of his affliction.

How does this verse relate to the overall message of Isaiah 53?

This verse encapsulates the theme of the suffering servant, who bears the sins and pains of others, ultimately leading to healing and redemption.

What is the significance of the servant's suffering?

The servant's suffering is significant as it represents the deep compassion and sacrifice for the sake of others, fulfilling God's plan for redemption.


Reflection Questionsgenerated

  1. In what ways do I see the burdens of others in my life, and how can I help carry them?
  2. How can I better understand the significance of suffering in my own life and in the lives of those around me?
  3. What does it mean for me to recognize the servant's role in bearing my own burdens?
  4. How can I apply the message of compassion from this verse in my daily interactions with others?

The early church on this verse — how the Fathers read it

The early Church Fathers referenced this verse to discuss the nature of Christ's suffering and its implications for humanity. Their insights are presented here from various works.

TertullianAGAINST MARCION 4.8 c. 155–220
Now the Greeks are accustomed to use for “carry” a word that also signifies “to take away.” … Whatever were the cures that Jesus effected, he is mine.
Early Church Fathers on Isaiah 53 →
Gregory of NeocaesareaTWELVE TOPICS ON THE FAITH 12 c. 213–270
Therefore, when it is said that he was “troubled in spirit,” that “he was sorrowful in soul,” that “he was wounded in body,” he places before us designations of susceptibilities proper to our constitution,
Early Church Fathers on Isaiah 53 →
Gregory of NeocaesareaTWELVE TOPICS ON THE FAITH 11 c. 213–270
How could one say that the body of the Lord [Christ] is void of soul and understanding? For perturbation and grief and distress are not the properties either of a flesh void of a soul or of a soul void of understanding;
Early Church Fathers on Isaiah 53 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 53:4 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Surely he hath borne our griefs, and carried our sorrows,.... Or "nevertheless", as Gussetius (k); notwithstanding the above usage of him; though it is a certain and undoubted truth, that Christ not

Read John Gill on Isaiah 53 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

Read Robert Jamieson on Isaiah 53 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Surely he hath borne our griefs, and carried our sorrows: and whereas it may seem all unreasonable and incredible thing, that so excellent and glorious, and so innocent and just, a person should meet with this usage, it must be known that his griefs and miseries were not laid upon him for his own sake, but wholly and solely for the sake of sinful men, in whose stead he stood, and for whose sins he suffered, as it here follows. Yet we did esteem him stricken, smitten of God, and afflicted; yet our people, the Jews, were so far from giving him the glory and praise of such a prodigious condescension and compassion, that they made a most perverse construction of it; and so great was their…

Read Matthew Poole on Isaiah 53 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.Ver. 4. Surely he hath borne our griefs.] He took our infirmities natural, though not sinful; or, He suffered for our offences. And his satis sufficient passion is our satisfaction, as Luther phraseth it. He suffered, saith Peter, "the just for the unjust." He "bore our sins in his own body on the tree." He, the true scape goat, "taketh away the sins of the world," bearing them into the land of forgetfulness. This is his continual act, and this should be as a perpetual picture in our hearts. "Surely" he did all this for us; iuramentum est vere. This surely or…

Read John Trapp on Isaiah 53 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(4) Surely he hath borne our griefs . . .—The words are spoken as by those who had before despised the Servant of Jehovah, and have learnt the secret of His humiliation. “Grief” and “sorrow,” as before, imply “disease” and “pain,” and St. Matthew’s application of the text (Matthew 8:17) is therefore quite legitimate. The words “stricken, smitten of God,” are used elsewhere specially of leprosy and other terrible sicknesses (Genesis 12:17; Leviticus 13:3; Leviticus 13:9; Numbers 14:12; 1 Samuel 6:9; 2 Kings 15:5). So the Vulg. gives leprosus. The word for “borne,” like the Greek in John 1:29, implies both the “taking upon himself,” and the “taking away from others,” i.e., the true idea of…

Read Charles John Ellicott on Isaiah 53 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 4. Surely he hath borne our griefs - "Surely our infirmities he hath borne"] Seven MSS. (two ancient) and three editions have חליינו cholayeynu in the plural number. And carried our sorrows - "And our sorrows, he hath carried them"] Seventeen MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and two editions have the word הוא hu, he, before סבלם sebalam, "carrieth them," in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction.

Read AdamClarke on Isaiah 53 →
CambridgeThe Cambridge Bible for Schools and Colleges

ch. Isaiah 53:1-9. Having thus indicated the subject of his discourse, the prophet now proceeds to describe the career of the Servant, and the impression he had made on his contemporaries. This is prefaced in Isaiah 53:1 by a confession or complaint of the universal unbelief which had led to his being so grievously misunderstood. The speakers in this section are certainly not the heathen mentioned in Isaiah 52:15, but either all Israel or one Israelite in the name of all. The “nations” and “kings” are surprised by the Servant’s exaltation because they had not previously heard of it; those who now speak confess a deeper fault, they have heard but did not believe. It is generally assumed that…

Read Cambridge on Isaiah 53 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Surely - This is an exceedingly important verse, and is one that is attended with considerable difficulty, from the manner in which it is quoted in the New Testament.

Read Albert Barnes on Isaiah 53 →

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

BSBBerean Standard Bible2020

Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted.

WEBWorld English Bible2000

Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted.

MSBMajority Standard Bible2022

Surely He took up our infirmities and carried our sorrows; yet we considered Him stricken, struck down by God, and afflicted.

NETBNew English Translation2006

But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

Tyndale line

KJVKing James Version1611

¶ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

ASVAmerican Standard Version1901

Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.

RVARevised Version, American1894

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

NWBWebster's Bible1833

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten by God, and afflicted.

GNVGeneva Bible1599

Surely hee hath borne our infirmities, and caried our sorowes: yet wee did iudge him, as plagued, and smitten of God, and humbled.

Strictly literal

DBYDarby Translation1890

Surely he hath borne our griefs and carried our sorrows; and we, we did regard him stricken, smitten of God, and afflicted.

YLTYoung's Literal Translation1862

Surely our sicknesses he hath borne, And our pains — he hath carried them, And we — we have esteemed him plagued, Smitten of God, and afflicted.

LSVLiteral Standard Version2020

Surely He has borne our sicknesses, || And our pains—He has carried them, || And we have esteemed Him [as] plagued, struck of God, and afflicted.

ILTInterlinear Literal Translation2000

But only our diseases did he bear himself, and our pains he carried: while we indeed esteemed him stricken, smitten of God, and afflicted.

ULBUnlocked Literal Bible2017

But surely he has borne our sicknesses and carried our sorrows; yet we thought he was being punished by God, struck by God, and afflicted.

From the Latin

DRADouay-Rheims (Challoner)1899

Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.

Simplified

FBVFree Bible Version2020

However, he was the one who took up our weaknesses and loaded himself down with our pain—but we assumed he was being hit, beaten, and humiliated by God.

BBEBible in Basic English1949

But it was our pain he took, and our diseases were put on him: while to us he seemed as one diseased, on whom God's punishment had come.

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.

clauseadverbialאָכֵ֤ןneverthelessnoun phrase · objectחֳלָיֵ֨sicknessesנוּ֙oursubjectה֣וּאheverbנָשָׂ֔אhe.boreוּandclauseclausenoun phraseמַכְאֹבֵ֖יpainsנוּourclauseverbסְבָלָ֑heobjectםcarried.themוַandclausesubjectאֲנַ֣חְנוּweverbחֲשַׁבְנֻ֔weobjectהוּconsidered.himnoun phrase · second objectנָג֛וּעַstrickennoun phraseמֻכֵּ֥הstruckאֱלֹהִ֖יםof.Godוּandמְעֻנֶּֽהafflicted

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Dead Sea Scrolls both agree on the wording of this verse, with the scrolls preserving the core elements of the text. The Septuagint shows some differences in word order but aligns closely in meaning.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה׃

Septuagintthe Greek the translators chose, word by word
חֳלָיֵ֙נוּ֙ἡμῶνנָשָׂ֔אφέρειוּמַכְאֹבֵ֖ינוּἡμῶνסְבָלָ֑םὀδυνᾶταιוַאֲנַ֣חְנוּἡμεῖςחֲשַׁבְנֻ֔הוּἐλογמֻכֵּ֥הπληγῇוּמְעֻנֶּֽה׃καὶ

8 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

אכן חוליי׳נו הואה נשא ומכאובי׳נו סבל׳ם ואנחנו חשבנו׳הי נגוע ומוכה אלוהים ומעונה

12 words on the leather.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

אכן חלי׳נו הוא נשא ומכאבי׳נו סבל׳ם [ואנחנו] חשבנ׳הו נגוע מכה אלהים ומענה

11 words on the leather — 1 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.

Isaiah 53:4אָכֵןneverthelesneverthelessאָכֵןחֳלִיsicknesses sicknesses ourחֳלִיהוּאheheהוּאנָשָׂאhe borehe boreנָשָׂאמַכְאוֹבand pains oand pains ourמַכְאוֹבסָבַלhe carried he carried themסָבַלאֲנַ֫חְנוּand weand weאֲנַ֫חְנוּחָשַׁבwe considerwe considered hחָשַׁבנָגַעstrickenstrickenנָגַענָכָהstruck ofstruck ofנָכָהאֱלֹהִיםGodGodאֱלֹהִיםעָנָהand afflictand afflictedעָנָהכּוּןto establito establish: pכּוּןחָלָהbe weak: wbe weak: weakחָלָהכָּאַבto painto painכָּאַבאָֽנֹכִ֫יIIאָֽנֹכִ֫יעוּןto dwellto dwellעוּןאֵבfruitfruitאֵבאָבַדto perishto perishאָבַדאֱלֹהַּgodgodאֱלֹהַּמַכָּהwoundwoundמַכָּהטָמֵאuncleanuncleanטָמֵאנָשָׁאto deceiveto deceiveנָשָׁאגִּבְעָהGibeatGibeatגִּבְעָהמֵעֶהbellybellyמֵעֶהעֵתtimetimeעֵתכְּלִמָּהshameshameכְּלִמָּהמָשָׁלproverbproverbמָשָׁלחֳלִיsicknesssicknessחֳלִיאֲנַ֫חְנוּweweאֲנַ֫חְנוּ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 53:4

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
אָכֵ֤ן'a.Khen nevertheless H403 Particle
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word ʼâkên means surely or truly, often used for strong emphasis. It is used in the Bible to express certainty or contrast, like in Genesis 28:16 where Jacob says 'Surely the Lord is in this place'.
Amplified meaning
truly, without a doubt
Tyndale gloss
surely
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָכֵן adv. with strong asseverative force:

surely, truly

emphasizing a contrast, but indeed, but in fact

base

Brown-Driver-Briggs glosses

H403 אָכֵן with strong asseverative force: . surely, truly

. emphasizing a contrast, but indeed, but in fact

Strong's Hebrew Dictionary

403 'aken aw-kane'

from 3559 (compare 3651); firmly; figuratively, surely; also

(advers.) but:--but, certainly, nevertheless, surely, truly,

verily.

see HEBREW for 03559

see HEBREW for 03651

Translators Brief Hebrew Lexicon

אָכֵן (a.khen) — surely.

1) surely, truly, indeed

1a) truly, indeed (strong assertive force)

1b) but indeed, but in fact (emphasizing a contrast)

Morphologythe parsing behind the code
Berean parsing
Adv — Particle
HTj
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
חֳלָיֵ֙נוּ֙cho.la.Ye.nu sicknesses our H2483 Noun common masculine plural construct · suffix
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes sickness or disease in the Bible, often causing grief or anxiety. It is used in Proverbs and Isaiah to describe physical and emotional suffering.
Amplified meaning
sicknesses, diseases
Tyndale gloss
sickness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֳלִי n.m. sickness

base

Brown-Driver-Briggs glosses

H2483 חֳלִי sickness

Strong's Hebrew Dictionary

2483 choliy khol-ee'

from 2470; malady, anxiety, calamity:--disease, grief, (is)

sick(-ness).

see HEBREW for 02470

Translators Brief Hebrew Lexicon

חֳלִי (cho.li) — sickness.

sickness

Morphologythe parsing behind the code
Berean parsing
N-mp | Suff — Noun common masculine plural construct · suffix
HNcmpc/Sp1bp
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
ה֣וּאhu' he H1931 Pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.

The company it keepswords that stand beside it more often than chance
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
נָשָׂ֔אna.Sa' he bore H5375 Verb · Qal · perfect third person masculine singular
656× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Tyndale gloss
to lift: raise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָשָׂא 656 vb. lift, carry, take

Qal

lift, lift up

Bear, carry

Take, take away

Niph.

be lifted up

refl. lift oneself up = rise up, of י׳, to display power in judgment

be borne, carried

be taken away, carried off

Pi.

lift up = exalt

fig. = desire, long

carry, bear continuously

take, take away

Hithp. lift oneself up

Hiph.

cause one to bear iniquity

appar. cause to bring, have brought

base

Brown-Driver-Briggs glosses

H5375 נָשָׂא lift, carry, take .. lift, lift up

. Bear, carry

. Take, take away

. . be lifted up

. refl. lift oneself up = rise up, of י׳, to display power in judgment

. be borne, carried

. be taken away, carried off

. . lift up = exalt

. fig. = desire, long

. carry, bear continuously

. take, take away

. lift oneself up

. . cause one to bear iniquity

. appar. cause to bring, have brought

Strong's Hebrew Dictionary

5375 nasa' naw-saw'

or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to

lift, in a great variety of applications, literal and

figurative, absol. and rel. (as follows):--accept, advance,

arise, (able to, (armor), suffer to) bear(-er, up), bring

(forth), burn, carry (away), cast, contain, desire, ease,

exact, exalt (self), extol, fetch, forgive, furnish, further,

give, go on, help, high, hold up, honorable (+ man), lade,

lay, lift (self) up, lofty, marry, magnify, X needs, obtain,

pardon, raise (up), receive, regard, respect, set (up), spare,

stir up, + swear, take (away, up), X utterly, wear, yield.

see HEBREW for 04

see HEBREW for 06

see HEBREW for 07

Translators Brief Hebrew Lexicon

נָשָׂא (na.sa) — to lift: raise.

: raise/take_up

1) to lift, bear up, carry, take

1a) (Qal)

1a1) to lift, lift up

1a2) to bear, carry, support, sustain, endure

1a3) to take, take away, carry off, forgive

1b) (Niphal)

1b1) to be lifted up, be exalted

1b2) to lift oneself up, rise up

1b3) to be borne, be carried

1b4) to be taken away, be carried off, be swept away

1c) (Piel)

1c1) to lift up, exalt, support, aid, assist

1c2) to desire, long (fig.)

1c3) to carry, bear continuously

1c4) to take, take away

1d) (Hithpael) to lift oneself up, exalt oneself

1e) (Hiphil)

1e1) to cause one to bear (iniquity)

1e2) to cause to bring, have brought

נָשָׂא (na.sa) — to lift: bear.

: look/lift(eyes)

1) to lift, bear up, carry, take

1a) (Qal)

1a1) to lift, lift up

1a2) to bear, carry, support, sustain, endure

1a3) to take, take away, carry off, forgive

1b) (Niphal)

1b1) to be lifted up, be exalted

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…

nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
וּמַכְאֹבֵ֖ינוּu.makh.'o.Vei.nu and pains our H4341 Conjunction · noun common masculine plural construct · suffix
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes physical or mental pain, like sorrow or grief. It is used in the Bible to express deep emotional or physical hurt. The KJV translates it as grief, pain, or sorrow.
Amplified meaning
griefs, pains
Tyndale gloss
pain
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַכְאוֹב n.m. pain

base

Brown-Driver-Briggs glosses

H4341 מַכְאוֹב pain

Strong's Hebrew Dictionary

4341 mak'ob mak-obe'

sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)

makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)

affliction:--grief, pain, sorrow.

see HEBREW for 03510

Translators Brief Hebrew Lexicon

מַכְאוֹב (makh.ov) — pain.

1) pain, sorrow

1a) pain (physical)

1b) pain (mental)

Morphologythe parsing behind the code
Berean parsing
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffix
HC/Ncmpc/Sp1bp
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
סְבָלָ֑םse.va.Lam he carried them H5445 Verb qal perfect third person masculine singular · suffix
9× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To bear means to carry something, whether it is a physical load or an emotional burden. In the Bible, it can also mean to be pregnant or to endure a difficult situation. It is often translated as 'bear' or 'carry'
Tyndale gloss
to bear
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word סָבַל (sabal) means to bear or carry a heavy load, both literally and figuratively. It can also imply being burdensome or dragging oneself along. The entries indicate its various forms, including Qal (to bear), Pual (laden), and Hithpael (to make oneself a burden). There is an Aramaic equivalent, סְבַל (seval), meaning 'to bear'.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סָבַל] vb. bear a heavy load

Qal bear a load

Pu. laden

Hithp. drag oneself along

base

Brown-Driver-Briggs glosses

H5445 סָבַל bear a heavy load

Strong's Hebrew Dictionary

5445 cabal saw-bal'

a primitive root; to carry (literally or figuratively), or

(reflexively) be burdensome; specifically, to be

gravid:--bear, be a burden, carry, strong to labour.

Translators Brief Hebrew Lexicon

סָבַל (sa.val) — to bear.

1) to bear, bear a load, drag oneself along

1a) (Qal) to bear (a load)

1b) (Pual) laden (participle)

1c)(Hithpael) to make oneself a burden, drag oneself along

Aramaic equivalent: se.val (סְבַל "to bear" H5446)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffix
HVqp3ms/Sp3mp
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
וַאֲנַ֣חְנוּva.'a.Nach.nu and we H587 Conjunction · pronoun
120× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A Hebrew word for we or us, used for emphasis, like when Moses said we will follow God's commands, emphasizing the community's commitment.
Tyndale gloss
we
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we

base

Brown-Driver-Briggs glosses

H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we

Strong's Hebrew Dictionary

587 'anachnuw an-akh'-noo

apparently from 595; we:--ourselves, us, we.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנַ֫חְנוּ (a.nach.nu) — we.

we (first pers. pl. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Conj | Pron — Conjunction · pronoun
HC/Pp1bp
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
חֲשַׁבְנֻ֔הוּcha.shav.Nu.hu we considered him H2803 Verb qal perfect first person common plural · suffix
124× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To devise means to think or plan something, often in a clever way. In the Bible, it can mean to plot or contrive, as seen in the story of David and Goliath.
Tyndale gloss
to devise: count
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָשַׁב vb. think, account

Qal

of man:

think, account

devise, plan, mean

charge, impute

esteem, value, regard

invent ingenious and artistic things

of God:

think

devise, plan, mean

inpute, reckon

esteem, value, regard

invent ingenious and artistic things

Niph.

be accounted, thought, esteemed

be computed, reckoned

be imputed to any one

Pi.

think upon, consider, be mindful of

think to do, devise, plan

count, reckon, the years since a sale of land

Hithp. among the nations it shall not reckon itself

base

Brown-Driver-Briggs glosses

H2803 חָשַׁב think, account .. of man: . think, account

. devise, plan, mean

. charge, impute

. esteem, value, regard

. invent ingenious and artistic things

. of God: . think

. devise, plan, mean

. inpute, reckon

. esteem, value, regard

. invent ingenious and artistic things

. . be accounted, thought, esteemed

. be computed, reckoned

. be imputed to any one

. . think upon, consider, be mindful of

. think to do, devise, plan

. count, reckon, the years since a sale of land

. among the nations it shall not reckon itself

Strong's Hebrew Dictionary

2803 chashab khaw-shab'

a primitive root; properly, to plait or interpenetrate, i.e.

(literally) to weave or (gen.) to fabricate; figuratively, to

plot or contrive (usually in a malicious sense); hence (from

the mental effort) to think, regard, value, compute:--(make)

account (of), conceive, consider, count, cunning (man, work,

workman), devise, esteem, find out, forecast, hold, imagine,

impute, invent, be like, mean, purpose, reckon(-ing be made),

regard, think.

Translators Brief Hebrew Lexicon

חָשַׁב (cha.shav) — to devise: design.

: design/skillful

1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count

1a) (Qal)

1a1) to think, account

1a2) to plan, devise, mean

1a3) to charge, impute, reckon

1a4) to esteem, value, regard

1a5) to invent

1b) (Niphal)

1b1) to be accounted, be thought, be esteemed

1b2) to be computed, be reckoned

1b3) to be imputed

1c) (Piel)

1c1) to think upon, consider, be mindful of

1c2) to think to do, devise, plan

1c3) to count, reckon

1d) (Hithpael) to be considered

חָשַׁב (cha.shav) — to devise: count.

: count/regard_as

1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count

1a) (Qal)

1a1) to think, account

1a2) to plan, devise, mean

1a3) to charge, impute, reckon

1a4) to esteem, value, regard

1a5) to invent

1b) (Niphal)

1b1) to be accounted, be thought, be esteemed

1b2) to be computed, be reckoned

1b3) to be imputed

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cp | Suff — Verb qal perfect first person common plural · suffix
HVqp1cp/Sp3ms
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
נָג֛וּעַna.Gu.a' stricken H5060 Verb · Qal · participle (passive) masculine singular
150× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to touch or reach something, and can also mean to strike or defeat someone. It is used in Exodus to describe God's power and in Psalms to describe human emotions. The word has various translations, including beat, bring, and plague.
Amplified meaning
plagued, smitten
Tyndale gloss
to touch
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָגַע 150 vb. touch, reach, strike

Qal

touch

of י׳ touching earth, mountains, etc.

nearly = strike, pass. stricken

touch = harm

reach, extend to

Niph. be stricken, defeated (in battle), i.e. feign to be so

Pi. strike (with leprosy, 2 acc.)

Pu. be stricken by diseases

Hiph. cause to touch; reach, approach, arrive

base

Brown-Driver-Briggs glosses

H5060 נָגַע touch, reach, strike .. . touch

. of י׳ touching earth, mountains, etc.

. nearly = strike, pass. stricken

. touch = harm

. reach, extend to

. be stricken, defeated (in battle), i.e. feign to be so

. strike (with leprosy, 2 acc.)

. be stricken by diseases

. cause to touch; reach, approach, arrive

Strong's Hebrew Dictionary

5060 naga` naw-gah'

a primitive root; properly, to touch, i.e. lay the hand upon

(for any purpose; euphem., to lie with a woman); by

implication, to reach (figuratively, to arrive, acquire);

violently, to strike (punish, defeat, destroy, etc.):--beat,

(X be able to) bring (down), cast, come (nigh), draw near

(nigh), get up, happen, join, near, plague, reach (up), smite,

strike, touch.

Translators Brief Hebrew Lexicon

נָגַע (na.ga) — to touch.

1) to touch, reach, strike

1a) (Qal)

1a1) to touch

1a2) to strike

1a3) to reach, extend to

1a4) to be stricken

1a4a) stricken (participle)

1b) (Niphal) to be stricken, be defeated

1c) (Piel) to strike

1d) (Pual) to be stricken (by disease)

1e) (Hiphil) to cause to touch, reach, approach, arrive

1e1) to cause to touch, apply

1e2) to reach, extend, attain, arrive, come

1e3) to approach (of time)

1e4) to befall (of fate)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular
HVqsmsa
nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
מֻכֵּ֥הmu.Keh struck of H5221 Verb · Hophal · participle (passive) masculine singular common
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
smitten, afflicted
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singular common
HVHsmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
אֱלֹהִ֖ים'E.lo.Him God H430 Noun common · masculine plural absolute
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלֹהִים 2570 n.m.pl.

pl. in number.

rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

divine ones, superhuman beings including God and angels

angels

gods

pl. intensive

god or goddess

godlike one

works of God, or things belongng to him

God

הָאֱלֹהִים the (true) God

אֱלֹהִים = God

base

Brown-Driver-Briggs glosses

H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power

. divine ones, superhuman beings including God and angels

. angels

. gods

. pl. intensive . god or goddess

. godlike one

. works of God, or things belongng to him

. God

. הָאֱלֹהִים the (true) God

. אֱלֹהִים = God

Strong's Hebrew Dictionary

430 'elohiym el-o-heem'

plural of 433; gods in the ordinary sense; but specifically

used (in the plural thus, especially with the article) of the

supreme God; occasionally applied by way of deference to

magistrates; and sometimes as a superlative:--angels, X

exceeding, God (gods)(-dess, -ly), X (very) great, judges, X

mighty.

see HEBREW for 0433

Translators Brief Hebrew Lexicon

אֱלֹהִים (e.lo.him) — God.

This name means "gods" (plural intensive-singular meaning), "God"

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֱלֹהִים (e.lo.him) — (LORD)-Elohe.

Combined with ye.ho.vah (יהוה "LORD" H3068)

אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.

Combined with giv.ah (גִּבְעָה "Gibeath" H1389)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

nevertheless sicknesses our he he bore and pains our he carried them and we we considered him stricken struck of God and afflicted
וּמְעֻנֶּֽה׃u.me.'u.Neh and afflicted H6031 Conjunction · verb pual participle (passive) masculine singular
82× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To afflict or oppress someone, making them feel low or depressed. In the Bible, it can also mean to humble oneself, as seen in Psalm 35:13. It involves being put down or becoming weak.
Amplified meaning
humbled, oppressed
Tyndale gloss
be occupied
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָנָה] vb. be occupied, busied with

base

[עָנָה] vb. be bowed down, afflicted

Qal

be put down or become low, of song of triumph

be depressed, downcast

be afflicted

Niph.

humble oneself

be afflicted

Pi.

humble, mishandle, afflict

humble, a woman by cohabit.

afflict as a discipline

humble, weaken

Pu.

be afflicted, in discipline by God

be humbled by fasting

Hiph. afflict, in discipline

Hithp.

humble oneself

be afflicted

humble oneself in fasting

base

Brown-Driver-Briggs glosses

H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph

. be depressed, downcast

. be afflicted

. . humble oneself

. be afflicted

. . humble, mishandle, afflict

. humble, a woman by cohabit.

. afflict as a discipline

. humble, weaken

. . be afflicted, in discipline by God

. be humbled by fasting

. afflict, in discipline

. . humble oneself

. be afflicted

. humble oneself in fasting

Strong's Hebrew Dictionary

6031 `anah aw-naw'

a primitive root (possibly rather ident. with 6030 through

the idea of looking down or browbeating); to depress literally

or figuratively, transitive or intransitive (in various

applications, as follows):--abase self, afflict(-ion, self),

answer (by mistake for 6030), chasten self, deal hardly with,

defile, exercise, force, gentleness, humble (self), hurt,

ravish, sing (by mistake for 6030), speak (by mistake for

6030), submit self, weaken, X in any wise.

see HEBREW for 06030

see HEBREW for 06030

see HEBREW for 06030

see HEBREW for 06030

Translators Brief Hebrew Lexicon

עָנָה (a.nah) — be occupied.

(Qal) to be occupied, be busied with

עָנָה (a.nah) — to afflict.

1) to afflict, oppress, humble, be afflicted, be bowed down

1a) (Qal)

1a1) to be put down, become low

1a2) to be depressed, be downcast

1a3) to be afflicted

1a4) to stoop

1b) (Niphal)

1b1) to humble oneself, bow down

1b2) to be afflicted, be humbled

1c) (Piel)

1c1) to humble, mishandle, afflict

1c2) to humble, be humiliated

1c3) to afflict

1d4) to humble, weaken oneself

1d) (Pual)

1d1) to be afflicted

1d2) to be humbled

1e) (Hiphil) to afflict

1f) (Hithpael)

1f1) to humble oneself

1f2) to be afflicted

Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Pual-Inf-c — Conjunction · verb pual participle (passive) masculine singular
HC/VPsmsa
Bible dictionarieson the English sense
Nave's Topical Bible
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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