Isaiah 63:4 — Word Study
WLCכִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃
BSAForkîy [because of this reason] the dayyôwm [a period of time, a season] of vengeancenâqâm [punishment, revenge] was in My heartlêb [the center of feelings, will, and intellect] and the yearshâneh [a period of twelve months, a span of time] of My redemptiongâʼal [the act of buying back, freeing from bondage] had comebôwʼ■ [arrived, reached its fulfillment]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| י֥וֹם | a day of | Noun common, masculine singular construct |
| נָקָ֖ם | vengeance | Noun common, masculine singular absolute |
| בְּלִבִּ֑י | [was] in heart my | Preposition, noun common masculine singular construct, suffix |
| וּשְׁנַ֥ת | and [the] year of | Conjunction, noun common feminine singular construct |
| גְּאוּלַ֖י | redemption my | Noun common masculine plural construct, suffix |
| בָּֽאָה׃ | it had come | Verb, Qal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the day of vengeance was in My heart, and the year of My redemption had come. |
| KJV | For the day of vengeance is in mine heart, and the year of my redeemed is come. |
| ASV | For the day of vengeance was in my heart, and the year of my redeemed is come. |
| YLT | For the day of vengeance [is] in my heart, And the year of my redeemed hath come. |
| WEB | For the day of vengeance was in my heart, and the year of my redeemed has come. |
| BBE | For the day of punishment is in my heart, and the year for the payment of the price for my people has come. |
Where they part company is נָקָם — see How Translations Differ.
The sentence consists of two main clauses connected by 'and', each containing a subject and a predicate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 63:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Vengeance and Redemptiongenerated
Isaiah 63:4 reveals God's heart regarding vengeance and redemption. This passage highlights the seriousness of God's judgment against the nations and the anticipation of His saving action. The surrounding verses provide context for understanding the dual themes of divine retribution and deliverance, illustrating God's active role in history as He prepares to redeem His people, as seen in the broader narrative of Isaiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 34:8 | For the LORD has a day of vengeance, a year of recompense for the cause of Zion. |
| 2 | 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.” |
| 3 | Isaiah 61:2 | to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn, |
| 4 | Jeremiah 51:6 | Flee from Babylon! Escape with your lives! Do not be destroyed in her punishment. For this is the time of the LORD’s vengeance; He will pay her what she deserves. |
| 5 | Zechariah 3:8 | Hear now, O high priest Joshua, you and your companions seated before you, who are indeed a sign. For behold, I am going to bring My servant, the Branch. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָקָם, na.Kamgenerated
The noun נָקָם (na.Kam) means vengeance or revenge. It is often associated with divine retribution, indicating God's response to injustice. The term appears in contexts where God acts against those who oppose Him, emphasizing His authority and justice.
This word carries a weight of seriousness, reflecting the consequences of sin and the righteousness of God's judgment. It is not merely personal revenge but a profound action of justice that restores order.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the use of vengeance for נָקָם.
Sentence Structuregenerated
The finite verb בָּֽאָה, it had come, governs the sentence, with two noun phrases preceding it: י֥וֹם נָקָ֖ם (the day of vengeance) and שְׁנַ֥ת גְּאוּלַ֖י (the year of my redemption). This structure emphasizes the arrival of these significant events.
The Hebrew word order places the focus on the day of vengeance, followed by the year of redemption, highlighting the urgency and importance of both themes in the context of God's plan.
Septuagint Backgroundgenerated
The Septuagint translates נָקָם as ἀνταποδόσεως (of vengeance), which conveys a similar meaning but may carry nuances of reciprocity in the Greek context. This choice reflects the seriousness of divine justice.
The word ἀνταποδόσεως suggests a response to actions taken against God's people, aligning with the themes of judgment and redemption found in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 63:4 tells us that God has a plan for vengeance and redemption. He expresses that the time for vengeance is in His heart, and the year of redemption has arrived. This verse emphasizes God's active role in bringing justice and salvation.
Frequently Asked Questionsgenerated
It indicates that God's intention for justice and retribution is deeply felt and purposeful, reflecting His commitment to righting wrongs.
The verse highlights the dual aspects of God's character: His justice in vengeance and His mercy in redemption, showing that both are part of His divine plan.
The year of redemption signifies a time when God acts to free His people from bondage, restoring them to their rightful place, which is a central theme in the biblical narrative.
This verse illustrates that God's judgment is not arbitrary but is linked to His desire for justice and restoration, emphasizing His righteous nature.
Reflection Questionsgenerated
- In what ways do I see God's justice and mercy at work in the world around me?
- How can I better understand the balance between God's vengeance and His redemption in my own life?
- What does it mean for me to live in light of God's promise of redemption?
- How can I respond to injustice in a way that reflects God's character?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, reflecting on the significance of God's vengeance and redemption.
They call the red land “Edom,” and “Bosor” to the flesh; they were amazed at the ineffable beauty of the one wrapped in earthly and fleshly apparel, such as to drive those who looked to love.Early Church Fathers on Isaiah 63 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 63:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the day of vengeance is in my heart,.... Resolved on with him, fixed by him, and which is desirable to him; he has it at heart, and longs as it were till the time is come to avenge the blood of
Read John Gill on Isaiah 63 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the day of vengeance is in mine heart, and the year of my redeemed is come. For the day of vengeance (is) in mine heart. "Is" - rather, was. This assigns the reason why He has thus destroyed the foe (Zephaniah 3:8).
Read Robert Jamieson on Isaiah 63 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe day of vengeance, designed and purposed by me to take vengeance on the enemies of my church; or particularly the posterity of Esau. Day and year is all one, save the latter may have some respect to the length of their captivity. Is in mine heart; or, was in my heart; a desire of execution, . I have meditated or studied revenge; being long forborne, hath wrought in me resolutions of revenge; therefore wonder not that I am so bloody: noting the severity of his proceedings against his enemies. My redeemed: the Jews have this title, because he redeemed them out of Egypt, and would also out of Babylon. Is come; is at hand: see . The former part of the verse shows that Christ is still about…
Read Matthew Poole on Isaiah 63 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 63:4 For the day of vengeance [is] in mine heart, and the year of my redeemed is come.Ver. 4. For the day of vengeance is in mine heart.] Or, Was in mine heart. Hence I made such havoc. Christ is the "Lord God of recompenses," and the "Lord God of revenges"; he is "jealous and furious," his feet, wherewith he treadeth down his enemies, are "like unto fine brass, as if they burned in a furnace." Oh, "it is a fearful thing to fall into the punishing hands of this living God." And the year of my redeemed is come.] Their joyful jubilee. It is hail with the saints when ill with the wicked. The deliverance of those is oft the destruction of these.
Read John Trapp on Isaiah 63 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The day of vengeance is.—Better, in both clauses, was, as pointing to the motive of the action, of which the blood-stained garments were the result. The year of my redeemed . . .—Better, the year of my redemption, scil., the work of redeeming my people.
Read Charles John Ellicott on Isaiah 63 →CambridgeThe Cambridge Bible for Schools and Colleges4. the day of vengeance] announced in ch. Isaiah 61:2. is in mine heart] i.e. in my purpose. the year of my redeemed] Another rendering, preferred by many authorities, is the year of my redemption: the plural being taken as expressing the abstract idea, in accordance with a common Hebr. usage. The year of redemption is the same as the year of Jehovah’s favour in ch. Isaiah 61:2; it is the time of Israel’s victory and salvation, a year that has no end.
Read Cambridge on Isaiah 63 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the day of vengeance - (See the notes at Isaiah 34:8). And the year of my redeemed is come - The year when my people are to be redeemed.
Read Albert Barnes on Isaiah 63 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. In reply, the mistake of his visage, (Isaiah 63:1,) as that of an earthly warrior approaching as from afar, is explained.
Read Daniel Denison Whedon on Isaiah 63 →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
For the day of vengeance was in My heart, and the year of My redemption had come.
For the day of vengeance was in my heart, and the year of my redeemed has come.
For the day of vengeance was in My heart, and the year of My redemption had come.
For I looked forward to the day of vengeance, and then payback time arrived.
Tyndale line
For the day of vengeance is in mine heart, and the year of my redeemed is come.
For the day of vengeance was in my heart, and the year of my redeemed is come.
For the day of vengeance was in mine heart, and the year of my redeemed is come.
For the day of vengeance is in my heart, and the year of my redeemed is come.
For the day of vengeance is in mine heart, and the yeere of my redeemed is come.
Strictly literal
For the day of vengeance was in my heart, and the year of my redeemed had come.
For the day of vengeance [is] in my heart, And the year of my redeemed hath come.
For the day of vengeance [is] in My heart, || And the year of My redeemed has come.
For the day of vengeance was in my heart, and the year of my redeemed was come.
For I looked forward to the day of vengeance, and the year for my redemption had arrived.
From the Latin
For the day of vengeance is in my heart, the year of my redemption is come.
Simplified
For I decided this was the day of my vengeance; the year of my redemption has come.
For the day of punishment is in my heart, and the year for the payment of the price for my people has come.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "כִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃" The Dead Sea Scrolls — 1Qisaa closely match the Masoretic Text with the phrase "כיא יומ נקם בלב׳י ושנת גאול׳י באה," showing agreement in meaning and structure. The Dead Sea Scrolls — 1Q8 has only five words preserved, with two words supplied by an editor, but it also aligns with the Masoretic Text in essence. The Septuagint does not provide a direct translation but retains five out of seven words from the original, indicating a significant level of agreement with the Masoretic Text, though the exact wording and order differ. Overall, the Masoretic Text, Dead Sea Scrolls, and Septuagint show a strong consensus on the core message of the verse, despite some variations in wording and structure.
כִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃
5 of the 7 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.
כיא יומ נקם בלב׳י ושנת גאול׳י באה
7 words on the leather.
כי [יום] [נקם] בלב׳י ושנת גאול׳י באה
5 words on the leather — 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 63:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
N-ms — Noun common · masculine singular constructHNcmsc
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.
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
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)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…