Isaiah 61:2 — Word Study
WLCלִקְרֹ֤א שְׁנַת־ רָצוֹן֙ לַֽיהוָ֔ה וְי֥וֹם נָקָ֖ם לֵאלֹהֵ֑ינוּ לְנַחֵ֖ם כָּל־ אֲבֵלִֽים׃
BSAto proclaimqârâʼ the yearshâneh [of divine favor, acceptable] of the LORD’sYᵉhôvâh favorrâtsôwn [acceptance, delight] and the dayyôwm [a literal or figurative period] of our God’sʼĕlôhîym vengeancenâqâm [revenge, punishment] to comfortnâcham [show pity, sympathy] allkôl [everything, every person] who mournʼâbêl [are lamenting, in sorrow]
| Greek | English | Parsing |
|---|---|---|
| לִקְרֹ֤א | to proclaim | Preposition, verb qal infinitive construct common |
| שְׁנַת־ | a year of | Noun common, feminine singular construct |
| רָצוֹן֙ | favor | Noun common, masculine singular absolute |
| לַֽיהוָ֔ה | of Yahweh | Preposition, noun proper |
| וְי֥וֹם | and a day of | Conjunction, noun common masculine singular construct |
| נָקָ֖ם | vengeance | Noun common, masculine singular absolute |
| לֵאלֹהֵ֑ינוּ | of God our | Preposition, noun common masculine plural construct, suffix |
| לְנַחֵ֖ם | to comfort | Preposition, verb piel infinitive construct common |
| כָּל־ | all | Noun common, masculine singular construct |
| אֲבֵלִֽים׃ | mourners | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn, |
| KJV | To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; |
| ASV | to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; |
| YLT | To proclaim the year of the good pleasure of Jehovah, And the day of vengeance of our God, To comfort all mourners. |
| WEB | to proclaim the year of Yahweh’s favor and the day of vengeance of our God, to comfort all who mourn, |
| BBE | To give knowledge that the year of the Lord's good pleasure has come, and the day of punishment from our God; to give comfort to all who are sad; |
Where they part company is שְׁנַת־ — see How Translations Differ.
The verse consists of one main clause with two subordinate phrases that clarify the content and purpose of the proclamation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 61:2
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 Year of the LORD's Favorgenerated
Isaiah 61:2 speaks of a significant time marked by the LORD's favor and the impending day of vengeance. This verse is part of a larger prophecy that emphasizes restoration and comfort for those who are suffering, reflecting God's compassion and justice. The surrounding verses outline the anointed one's mission to bring good news and healing to the brokenhearted, showing the depth of God's concern for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 25:9–13 | Then you are to sound the horn far and wide on the tenth day of the seventh month, the Day of Atonement. You shall sound it throughout your land. |
| 2 | Luke 4:19 | to proclaim the year of the Lord’s favor.” |
| 3 | 2 Corinthians 6:2 | For He says: “In the time of favor I heard you, and in the day of salvation I helped you.” Behold, now is the time of favor; now is the day of salvation! |
| 4 | Isaiah 34:8 | For the LORD has a day of vengeance, a year of recompense for the cause of Zion. |
| 5 | Isaiah 35:4 | Say to those with anxious hearts: “Be strong, do not fear! Behold, your God will come with vengeance. With divine retribution He will come to save you.” |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — קָרָא, lik.Ro'generated
The Hebrew word קָרָא (qara') is a verb meaning to call out or proclaim. It is used in various contexts, including calling for help or reading aloud. In this verse, it signifies the act of announcing a significant time — the year of the LORD's favor.
As a verb in the infinitive construct, it indicates the purpose of the proclamation. This word emphasizes an active engagement in declaring important truths, setting the stage for the message that follows.
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 in this verse is קָרָא, to proclaim, which governs the subsequent phrases that describe what is being proclaimed. The structure emphasizes the announcement of both favor and vengeance, highlighting the dual nature of God's message.
The verse is built around two main clauses: the first presents the proclamation of the year of favor, while the second details the day of vengeance, with the infinitive phrases clarifying the purpose of the proclamation.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as καλέσαι (kalesai), which also means to call or proclaim. This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the act of announcing.
The translation of רָצוֹן as ἐνιαυτὸν (eniauton) indicates a specific period, aligning with the Hebrew's focus on a defined time of favor.
In plain words — the whole versegenerated
Isaiah 61:2 announces a time of the LORD's favor and a day of vengeance, aiming to comfort all who mourn. This verse highlights God's promise to bring restoration and hope to those in sorrow.
Frequently Asked Questionsgenerated
It signifies a time when God shows His grace and goodwill, offering blessings and restoration to His people.
The mention of vengeance indicates God's justice and the balance between mercy and retribution, emphasizing that He cares for both the oppressed and the oppressors.
The mourners are those who are grieving or suffering, and the verse promises them comfort and hope in their distress.
This verse is quoted by Jesus in Luke 4:19, where He identifies Himself as the fulfillment of this prophecy, bringing good news and comfort.
Reflection Questionsgenerated
- How can I recognize the times of favor in my own life?
- In what ways can I offer comfort to those who are mourning around me?
- How do I understand the balance between God's favor and His justice?
- What steps can I take to proclaim hope and restoration to others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 61:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo proclaim the acceptable year of the Lord,.... Not an exact year, but time in general; for such are wrong, who from hence conclude that Christ's public ministry lasted but a year, since it is
Read John Gill on Isaiah 61 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; To proclaim the acceptable year of the Lord - the year of jubilee on which 'liberty was
Read Robert Jamieson on Isaiah 61 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo proclaim; to declare, as it respects the Jews, that their liberty is at hand. The acceptable year, viz. the happy age of God’ s grace, either which will be grateful and welcome news to them, or acceptable to God, a time wherein it pleaseth him to favour them; but this must be understood of a further extent than to Babylon, and rather unto mankind in Jesus Christ, , called a time of God’ s good-will in that angelical song, , on the account of those good tidings which the angel brought, ,11; called so possibly from the arbitrariness and good pleasure of God, having no respect to any satisfaction from man. Year; not precisely, as if Christ preached but one year, the mistake of some…
Read Matthew Poole on Isaiah 61 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 61:2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;Ver. 2. To proclaim the acceptable year of the Lord.] The new and true jubilee, or year of releasement, called here in the Hebrew the year of good will, like as the elect are called the men of God’ s good will. This year is now, and the present now must be embraced and improved, since God is but a while with men in the opportunities of grace; which opportunities are headlong, and, once past, irrecoverable. And the day of vengeance of our God.] Tribulation to them that trouble his people. Gog and Magog shall down in that day; all humans be hanged up at that royal feast, at…
Read John Trapp on Isaiah 61 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) To proclaim the acceptable year . . .—The Year of Jubilee is still, perhaps, in the prophet’s thoughts; but the chief point of the promise is the contrast between the “year” of favour and the single “day” of vengeance, reminding us of the like contrast in Exodus 20:5-6.
Read Charles John Ellicott on Isaiah 61 →CambridgeThe Cambridge Bible for Schools and Colleges2. the acceptable year of the Lord] Rather, a year of Jehovah’s favour (ch. Isaiah 49:8); and so in the next line, a day of our God’s vengeance (cf. Isaiah 63:4, ch. Isaiah 34:8). vengeance] i.e. on the oppressors of Israel, perhaps also on the sinful members of the nation (Isaiah 59:16 ff.). to comfort all that mourn] Cf. ch. Isaiah 57:18. The clause belongs properly to the next verse.
Read Cambridge on Isaiah 61 →Albert Barnes1798–1870Barnes' Notes on the BibleTo proclaim the acceptable year of the Lord - (see the notes at Isaiah 49:8).
Read Albert Barnes on Isaiah 61 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-3. The Spirit of the Lord God is upon me — Upon whom? The use which our Lord Jesus Christ at Nazareth (Luke 4:16-22) made of these words must decide that he made himself the person meant.
Read Daniel Denison Whedon on Isaiah 61 →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
to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn,
to proclaim the year of Yahweh’s favor and the day of vengeance of our God, to comfort all who mourn,
to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn,
to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,
Tyndale line
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn;
to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
To preache the acceptable yeere of the Lord, and the day of vengeance of our God, to comfort all that mourne,
Strictly literal
to proclaim the acceptable year of Jehovah, and the day of vengeance of our God; to comfort all that mourn;
To proclaim the year of the good pleasure of Jehovah, And the day of vengeance of our God, To comfort all mourners.
To proclaim the year of the favor of YHWH, || And the day of vengeance of our God, || To comfort all mourners.
To proclaim a year of favor of the Lord, and the day of vengeance of our God, to comfort all mourners;
He has sent me to proclaim the year of Yahweh's favor, the day of vengeance of our God, and to comfort all who mourn.
From the Latin
To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn:
Simplified
to declare the year of the Lord's grace and the day of our God's punishment, to comfort those who mourn.
To give knowledge that the year of the Lord's good pleasure has come, and the day of punishment from our God; to give comfort to all who are sad;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Septuagint, with both emphasizing the proclamation of favor and vengeance. The Dead Sea Scrolls provide partial restorations, but the core message remains consistent across these ancient witnesses.
לִקְרֹ֤א שְׁנַת־ רָצוֹן֙ לַֽיהוָ֔ה וְי֥וֹם נָקָ֖ם לֵאלֹהֵ֑ינוּ לְנַחֵ֖ם כָּל־ אֲבֵלִֽים׃
7 of the 10 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.
[לקרא] שנת רצון ליהוה [ויום] [נקם] לאלהי׳נו [לנחם] [כל] אבלים
2 words on the leather — 3 partly restored, 5 supplied entire by an editor.
[לקרא] [שנת] [רצון] [ליהוה] ויום נקם [לאלהי׳נו] [לנחם] [כל] [אבלים]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
[לקרוא] [שנת] [רצון] [ליהוה] [ויום] [נקם] [לאלהי׳נו] [לנחם] [כל] [אבלים]
nothing on the leather here — 10 supplied entire by an editor.
לקרוא שנת רצון ליהוה יום נקם לאלוהי׳נו לנחם כול אבילים
10 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 61:2
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.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular constructHNcfsc
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.
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…
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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.
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…
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
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.
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
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
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
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)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bp
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
kum'-fert (nacham; parakaleo): The New Testament word is variously translated, as "comfort," "exhort," "beseech," the exact translation to be determined by the context. Etymologically, it is "to call alongside of," i.e. to summon for assistance. To comfort is to cheer and encourage. It has a positive force wanting in its synonym "console," as it indicates the dispelling of grief by the impartation of strength. the Revised Version (British and American) has correctly changed the translation of paramutheomai from the King James Version "comfort," to "consolation." So in the Old Testament, "Comfort ye my people" (Isa 40:1) is much stronger than "console," which affords only the power of calm endurance of affliction, while the brightest hopes of the future and the highest incentives to present activity are the gifts of the Divine grace…
→ See AFFLICTION, CONSOLATION IN
→ See RIGHTEOUS, PROMISES TO
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אָבֵל (abel) refers to mourning, particularly in the context of grief for the dead or calamity. It can also denote a mourner as a noun. The word is derived from a root related to lamenting, and its usage encompasses both the act of mourning and the rites associated with it.
אָבֵל adj. mourning—elsewhere as subst. mourner
base
H57 אָבֵל mourning—elsewhere as subst. mourner
57 'abel aw-bale'
from 56; lamenting:--mourn(-er, -ing).
see HEBREW for 056
אָבֵל (a.vel) — mourning.
1) mourning
1a) for the dead
1b) because of calamity
1c) of rites of mourning
2) mourner (subst.)
2a) for the dead
2b) for calamity
Adj — AdjHAampa