Isaiah 57:11 — Word Study
WLCוְאֶת־ מִ֞י דָּאַ֤גְתְּ וַתִּֽירְאִי֙ כִּ֣י תְכַזֵּ֔בִי וְאוֹתִי֙ לֹ֣א זָכַ֔רְתְּ לֹא־ שַׂ֖מְתְּ עַל־ לִבֵּ֑ךְ הֲלֹ֨א אֲנִ֤י מַחְשֶׁה֙ וּמֵ֣עֹלָ֔ם וְאוֹתִ֖י לֹ֥א תִירָֽאִי׃
BSAWhommîy have you dreadeddâʼag■ [feared, been anxious about] and fearedyârêʼ▸ [stood in awe of, revered] so thatkîy you liedkâzab▸ [deceived, were dishonest] andʼêth failedlôʼ to remember Mezâkar■ [recall, mark, the one true God] [or]lôʼ take thissûwm■ toʻal heartlêb [consider, ponder deeply] Is it notlôʼ ◂[because] I {have}ʼănîy longʻôwlâm been silentchâshâh [held My peace, been still] thatʼêth you do notlôʼ fear Meyârêʼ▸ [revere, stand in awe of, the Almighty]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִ֞י | whom? | Pronoun |
| דָּאַ֤גְתְּ | did you dread | Verb, Qal, perfect second person feminine singular |
| וַתִּֽירְאִי֙ | and did you fear? | Verb, Qal, sequential imperfect second person feminine singular |
| כִּ֣י | that | Particle |
| תְכַזֵּ֔בִי | you will lie | Verb, Piel, imperfect second person feminine singular |
| וְאוֹתִי֙ | and the object marker me | Conjunction, particle, suffix |
| לֹ֣א | not | Particle |
| זָכַ֔רְתְּ | you remembered | Verb, Qal, perfect second person feminine singular |
| לֹא־ | not | Particle |
| שַׂ֖מְתְּ | you put [it] | Verb, Qal, perfect second person feminine singular |
| עַל־ | on | Preposition |
| לִבֵּ֑ךְ | heart your | Noun common masculine singular construct, suffix |
| הֲלֹ֨א | ¿ not | Particle, particle |
| אֲנִ֤י | [am] I | Pronoun |
| מַחְשֶׁה֙ | silent | Verb, Hiphil, participle (active) masculine singular |
| וּמֵ֣עֹלָ֔ם | and from long ago | Conjunction, preposition, noun common masculine singular absolute |
| וְאוֹתִ֖י | and the object marker me | Conjunction, particle, suffix |
| לֹ֥א | not | Particle |
| תִירָֽאִי׃ | you fear | Verb, Qal, imperfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whom have you dreaded and feared, so that you lied and failed to remember Me or take this to heart? Is it not because I have long been silent that you do not fear Me? |
| KJV | And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not? |
| ASV | And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and thou fearest me not? |
| YLT | And of whom hast thou been afraid, and fearest, That thou liest, and Me hast not remembered? Thou hast not laid [it] to thy heart, Am not I silent, even from of old? And Me thou fearest not? |
| WEB | “Whom have you dreaded and feared, so that you lie, and have not remembered me, nor laid it to your heart? Haven’t I held my peace for a long time, and you don’t fear me? |
| BBE | And of whom were you in fear, so that you were false, and did not keep me in mind, or give thought to it? Have I not been quiet, keeping myself secret, and so you were not in fear of me? |
Translations agree on the essential meaning of the verse.
The verse contains a main clause followed by several subordinate clauses that detail the consequences of fear.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbדָּאַג
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 57:11
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 Call to Remembergenerated
Isaiah 57:11 presents God questioning His people about their fears and forgetfulness. He highlights their anxiety towards others, which leads them to lie and neglect their relationship with Him. The passage emphasizes the importance of remembering God, especially in times of silence and perceived distance, as seen in the surrounding verses that call for reflection on His eternal presence and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 51:12–13 | “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass? |
| 2 | Proverbs 29:25 | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| 3 | Matthew 26:69–75 | Meanwhile, Peter was sitting out in the courtyard, and a servant girl came up to him. “You also were with Jesus the Galilean,” she said. |
| 4 | Galatians 2:12–13 | For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group. |
| 5 | Isaiah 30:9 | These are rebellious people, deceitful children, children unwilling to obey the LORD’s instruction. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — דָּאַ֤גְתְּ, da.'Agtgenerated
The verb דָּאַג (da'ag) means to dread or be anxious, reflecting a state of fear or concern. It is a Qal perfect form, indicating a completed action in the second person feminine singular. This word captures the emotional weight of anxiety, suggesting that the speaker is addressing a female audience or using a feminine form for emphasis.
In this verse, the use of דָּאַג highlights the contrast between the fear of God and the fear of man. It suggests that the people’s dread of others has led them to forget their commitment to God, which is a central theme in the passage.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent in conveying the core message.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb being דָּאַ֤גְתְּ, did you dread. This verb is followed by a series of clauses that elaborate on the consequences of that dread, including lying and failing to remember God.
The structure emphasizes a cause-and-effect relationship, illustrating how fear leads to forgetfulness and dishonesty, which is a critical observation in the context of the passage.
Septuagint Backgroundgenerated
The Septuagint translates דָּאַ֤גְתְּ as εὐλαβηθεῖσα, which conveys a sense of reverence or caution. This choice suggests a nuanced understanding of fear that includes both anxiety and respect.
This translation indicates a broader interpretation of the Hebrew term, emphasizing the emotional complexity of the fear being addressed.
In plain words — the whole versegenerated
Isaiah 57:11 asks why the people fear others and forget about God. God points out that their anxiety leads them to lie and not remember Him. He reminds them that His silence does not mean He is absent, urging them to reflect on their relationship with Him.
Frequently Asked Questionsgenerated
To dread someone means to feel great fear or anxiety about them, which can lead to dishonesty or forgetfulness regarding one's commitments.
God's silence is a reminder that His presence is still there, even when it feels like He is not speaking, urging His people to remember Him regardless of their circumstances.
Fear can lead to forgetfulness and dishonesty, causing individuals to stray from their commitment to God and neglect their relationship with Him.
This verse teaches that remembering God is crucial, especially during times of fear or uncertainty, as it helps maintain a strong relationship with Him.
Reflection Questionsgenerated
- In what ways do I let fear distract me from my relationship with God?
- How can I actively remember God in my daily life?
- What steps can I take to confront my fears and trust in God's presence?
- How does understanding God's silence impact my faith?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome comment on this verse, reflecting on the themes of fear and remembrance in relation to God.
“Of what are you so afraid that you would lie and neither remember me nor think of me in your heart? For I am silent, as if I do not see, and you forget me.” Because you put your trust in the gods whose storehouses are full,Early Church Fathers on Isaiah 57 →
For what reason did you fear anxiously? Because you lied and did not remember me, nor did you think in your heart? For I was silent and as if not seeing, and you forgot about me.Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of whom hast thou been afraid or feared, that thou hast lied,.... By assuming the name of Christian, when it did not belong to her; as it does not to the church of Rome which is antichristian:
Read John Gill on Isaiah 57 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?
Read Robert Jamieson on Isaiah 57 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd of whom hast thou been afraid or feared? and what or who are they the fear of whom drives thee to these wicked and desperate courses? Are they not men, weak and mortal creatures, such as wholly depend upon me, and can do nothing to thee either against me or without me? That thou hast lied; that thou hast dealt thus disloyally and perfidiously with me, and sought for such foreign assistances, contrary to my command, and thy solemn covenant, and hast not remembered me: hast thou forgotten all those great things which I have done for thee, and all those promises which I have made to thee, and constantly performed, when thou hast not grossly violated the conditions upon which they were…
Read Matthew Poole on Isaiah 57 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:11 And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of old, and thou fearest me not?Ver. 11. And of whom hast thou been afraid or feared?] q.d., Not me surely, as thou oughtst; but thy fellow creatures, whom thou shouldst have looked upon as so many mice. That thou hast lied,] i.e., So basely flattered the Assyrian. Have I not held my peace?] i.e., Borne with thee, more than any else would ever have done? And yet my lenity is even worse than lost upon thee.
Read John Trapp on Isaiah 57 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) And of whom hast thou been afraid . . .?—The question implies that Judah had been led by the fear of man to forsake the fear of Jehovah, and this had led her to what was, in the fullest sense of the word, the false step of an alliance with Assyria, which was an acted lie. Have I not held my peace . . .?—The words suggest, half-pityingly, the cause of the people’s little faith. From “of old,” i.e., during the period that preceded the captivity, or perhaps in the dark time of Manasseh, Jehovah had been silent, and His long- suffering had been mistaken for apathy, and therefore the people had not feared Him.
Read Charles John Ellicott on Isaiah 57 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Nor laid it to thy heart - "Nor revolved it in thy hand"] Eight MSS., (four ancient,) and the two oldest editions, with another, add the conjunction ו vau, ולא velo: which is confirmed by all the ancient Versions. Even of old - "And winked"] For ומעולם umeolam, which makes no good sense or construction in this place, twenty-three MSS. (seven ancient) and three editions have מעלם, (to be thus pointed מעלם malim;) παροπω, Septuagint; quasi non videns, "as if not seeing," Vulgate. See Psalms 10:1. The truth of this reading, so confirmed, admits of no doubt. In one of my own MSS. the ו vau has been written, but afterwards struck out. Is it not because I was silent, and winked?
Read AdamClarke on Isaiah 57 →
CambridgeThe Cambridge Bible for Schools and Colleges11. Most critics detect in this verse a milder tone on the part of the Divine speaker, as if He would find a partial excuse for the apostasies of the people in their undue fear of other gods, and distrust of Jehovah, who had so long time kept silence (cf. ch. Isaiah 51:12 f., Isaiah 42:14). If this impression be right, the theory that the Samaritans are the persons addressed at once falls to the ground. Another view is, however, possible. The question of whom hast thou been afraid and feared? may imply a simple negative answer,—“thou hast been absolutely fearless.” The language of the verse yields itself to either interpretation. that thou hast lied] Or, “for thou art treacherous.” have not…
Read Cambridge on Isaiah 57 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd of whom hast thou been afraid - The sense of this verse is exceedingly obscure.
Read Albert Barnes on Isaiah 57 →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
Whom have you dreaded and feared, so that you lied and failed to remember Me or take this to heart? Is it not because I have long been silent that you do not fear Me?
“Whom have you dreaded and feared, so that you lie, and have not remembered me, nor laid it to your heart? Haven’t I held my peace for a long time, and you don’t fear me?
Whom have you dreaded and feared, so that you lied and failed to remember Me or take this to heart? Is it not because I have long been silent that you do not fear Me?
Whom are you worried about? Whom do you fear, that you would act so deceitfully and not remember me or think about me? Because I have been silent for so long, you are not afraid of me.
Tyndale line
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?
And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and thou fearest me not?
And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and fearest me not?
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?
And whome diddest thou reuerence or feare, seeing thou hast lyed vnto me, and hast not remembred me, neither set thy minde thereon? is it not because I holde my peace, and that of long time? therefore thou fearest not me.
Strictly literal
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor taken it to heart? Have not I even of long time held my peace, and thou fearest me not?
And of whom hast thou been afraid, and fearest, That thou liest, and Me hast not remembered? Thou hast not laid [it] to thy heart, Am not I silent, even from of old? And Me thou fearest not?
And of whom have you been afraid, and fear, || That you lie, and have not remembered Me? You have not laid [it] to your heart, || Am I not silent, even from of old? And you do not fear Me?
And of whom hadst thou dread or fear, that thou becamest false, and didst not remember me, nor lay it to thy heart? is it not so? I kept silence, and this from earliest times, and therefore thou fearest me not!
“Whom are you worried about? Whom do you fear so much that has caused you to act so deceitfully, so much that you would not remember me or think about me? Because I was silent for so long, you are no longer afraid of me.
From the Latin
For whom hast thou been solicitous and afraid, that thou hast lied, and hast not been mindful of me, nor thought on me in thy heart? for I am silent, and as one that seeth not, and thou hast forgotten me.
Simplified
Who were you scared of, who frightened you so much that you lied to me, didn't remember me, didn't even think about me? Is it because I've been quiet for so long that you don't even fear me?
And of whom were you in fear, so that you were false, and did not keep me in mind, or give thought to it? Have I not been quiet, keeping myself secret, and so you were not in fear of me?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls generally agree on the wording of this verse, with minor variations in the restoration of certain words. The Septuagint closely matches the Hebrew text, maintaining the overall meaning while presenting it in a different order.
וְאֶת־ מִ֞י דָּאַ֤גְתְּ וַתִּֽירְאִי֙ כִּ֣י תְכַזֵּ֔בִי וְאוֹתִי֙ לֹ֣א זָכַ֔רְתְּ לֹא־ שַׂ֖מְתְּ עַל־ לִבֵּ֑ךְ הֲלֹ֨א אֲנִ֤י מַחְשֶׁה֙ וּמֵ֣עֹלָ֔ם וְאוֹתִ֖י לֹ֥א תִירָֽאִי׃
19 of the 20 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.
ואת מי דאגת ותיראי׳ני כיא תכזבי ואות׳י לוא זכרתי ולוא שמתי אלה על לב׳כה הלוא אני מחשה ומעולם ואות׳י לוא תיראי
21 words on the leather.
[ואת] [מי] דאגת ותיראי כי תכזבי ואת׳י לא זכרת לא שמת על לב׳ך הלוא אני מחשה ומעולם ואת׳י לא תיראי
16 words on the leather — 2 partly restored, 2 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 57:11
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM | Suff — Conjunction · particleHC/To
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
דָּאַג (da'ag) is a primitive root meaning to be anxious or concerned. It encompasses feelings of fear and dread, as well as the act of taking thought or being careful. The entries consistently highlight its emotional and mental aspects without significant disagreement.
דָּאַג vb. be anxious, concerned, fear
base
H1672 דָּאַג be anxious, concerned, fear
1672 da'ag daw-ag'
a primitive root; be anxious:--be afraid (careful, sorry),
sorrow, take thought.
דָּאַג (da.ag) — be anxious.
1) to fear, be anxious, be concerned, be afraid, be careful
1a) (Qal)
1a1) to be anxious, be concerned
1a2) to fear, dread
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
כָּזַב (kazab) is a Hebrew verb meaning to lie or deceive. It encompasses various forms, including being a liar, telling a lie, and failing or disappointing. The entries indicate its use in different stems, such as Qal, Niphal, Piel, and Hiphil, which express nuances of lying and deception. One example noted is the phrase, "who will make me a liar?"
[כָּזַב] vb. lie, be a liar
Qal Pt.
Niph. his hope has been made deceptive
Pi.
lie, tell a lie
disappoint, fail
Hiph. who will make me a liar? i.e. prove me to be so
base
H3576 כָּזַב lie, be a liar .Pt.
. his hope has been made deceptive
. . lie, tell a lie
. disappoint, fail
. who will make me a liar? i.e. prove me to be so
3576 kazab kaw-zab'
a primitive root; to lie (i.e. deceive), literally or
figuratively:--fail, (be found a, make a) liar, lie, lying, be
in vain.
כָּזַב (ka.zav) — to lie.
1) to lie, tell a lie, be a liar, be found a liar, be in vain, fail
1a) (Qal) liar (participle)
1b) (Niphal) to be proven to be lying
1c) (Piel)
1c1) to lie, tell a lie, tell a lie with, deceive
1c2) to disappoint, fail
1d) (Hiphil) to make a liar, prove to be a liar
V-Piel-Imperf-2fs — Verb · Piel · imperfect second person feminine singularHVpi2fs
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM | Suff — Conjunction · particle · suffixHC/To/Sp1bs
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
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
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
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
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 | Part — Particle · particleHTi/Tn
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.
[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)
Qal be silent
Hiph.
exhibit silence, be silent
shew inactivity
causat. make still, quiet
base
H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent
. . exhibit silence, be silent
. shew inactivity
. causat. make still, quiet
2814 chashah khaw-shaw'
a primitive root; to hush or keep quiet:--hold peace, keep
silence, be silent, (be) still.
חָשָׁה (cha.shah) — be silent.
1) to be silent, quiet, still, inactive
1a) (Qal) to be silent, be still
1b) (Hiphil)
1b1) to be silent, exhibit silence
1b2) to show inactivity, be inactive
1b3) to make silent, make quiet, cause to be still
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To/Sp1bs — Conjunction · particle · suffixHC/To/Sp1bs
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
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
