Isaiah 63:8 — Word Study
WLCוַיֹּ֙אמֶר֙ אַךְ־ עַמִּ֣י הֵ֔מָּה בָּנִ֖ים לֹ֣א יְשַׁקֵּ֑רוּ וַיְהִ֥י לָהֶ֖ם לְמוֹשִֽׁיעַ׃
BSAFor He saidʼâmar▸ Theyhêm are surelyʼak [certainly, without a doubt] My peopleʻam sonsbên [children, descendants] who will notlôʼ be disloyalshâqar▸ [deceptive, unfaithful, lie] So He becamehâyâh▸ Savioryâshaʻ [Rescuer, Deliverer, to save from trouble]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אַךְ־ | surely | Adverb |
| עַמִּ֣י | [are] people my | Noun common masculine singular construct, suffix |
| הֵ֔מָּה | they | Pronoun |
| בָּנִ֖ים | children | Noun common, masculine plural absolute |
| לֹ֣א | [who] not | Particle |
| יְשַׁקֵּ֑רוּ | they will deal falsely | Verb, Piel, imperfect third person masculine plural |
| וַיְהִ֥י | and he became | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶ֖ם | of them | Preposition, suffix |
| לְמוֹשִֽׁיעַ׃ | a deliverer | Preposition, verb hiphil participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He said, “They are surely My people, sons who will not be disloyal.” So He became their Savior. |
| KJV | For he said, Surely they are my people, children that will not lie: so he was their Saviour. |
| ASV | For he said, Surely, they are my people, children that will not deal falsely: so he was their Saviour. |
| YLT | And He saith, Only My people they [are], Sons — they lie not, and He is to them for a saviour. |
| WEB | For he said, “Surely, they are my people, children who will not deal falsely;” so he became their Savior. |
| BBE | For he said, Truly they are my people, children who will not be false: so he was their saviour out of all their trouble. |
Where they part company is יְשַׁקֵּ֑רוּ — see How Translations Differ.
The structure features a main clause followed by a descriptive phrase and concludes with another main clause, emphasizing God's declaration and His role.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 63:8
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 Assurance to His Peoplegenerated
Isaiah 63:8 expresses God's declaration of His people as His own and His promise of their loyalty. This verse emphasizes the bond between God and Israel, highlighting His role as their Savior. The surrounding verses reflect on God's compassion and the consequences of Israel's rebellion, illustrating the depth of His commitment despite their failures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:8 | “But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend— |
| 2 | Genesis 17:7 | I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you. |
| 3 | Exodus 3:7 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
| 4 | Exodus 4:22–23 | Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son, |
| 5 | Exodus 6:7 | I will take you as My own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יְשַׁקֵּ֑רוּ, ye.sha.Ke.rugenerated
The verb שָׁקַר (shaqar) means to deal falsely or to deceive. In this context, it indicates a future action where the people are assured they will not be deceptive or unfaithful. The parsing as a Piel imperfect suggests an ongoing or habitual action, emphasizing the certainty of their loyalty.
This word is significant in the context of God's promise to His people. It underscores the expectation that they will remain true to their identity as His children, contrasting with the potential for disloyalty.
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 verse is structured around a series of clauses, with the main verb וַיֹּ֙אמֶר֙ (he said) leading the sentence. The subsequent phrases elaborate on what God declares about His people and their future behavior.
The emphasis is on God's declaration of identity and loyalty, with the final clause affirming His role as their Savior. This structure highlights God's initiative and the response expected from His people.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֙אמֶר֙ as εἶπεν (eipen), which carries the same meaning of 'he said.' This choice maintains the straightforward declaration of God's promise.
For יְשַׁקֵּ֑רוּ, the LXX uses ἀθετήσωσιν (athetēsōsin), which implies a stronger sense of rejecting or nullifying trust, indicating a more severe interpretation of potential disloyalty.
In plain words — the whole versegenerated
Isaiah 63:8 shows God affirming His people, stating they are His and will not be disloyal. He promises to be their Savior, highlighting His commitment to them despite their past failures.
Frequently Asked Questionsgenerated
It means that God is assuring His people that they will remain faithful and true to their identity as His children.
This emphasizes God's active role in delivering His people from trouble and showing His love and commitment to them.
It reflects the themes of God's faithfulness, the identity of Israel as His chosen people, and the consequences of their actions.
We learn about the importance of loyalty and faithfulness in our relationship with God, as well as His unwavering commitment to us.
Reflection Questionsgenerated
- In what ways can I demonstrate loyalty to God in my life?
- How can I remind myself of my identity as a child of God?
- What does it mean for God to be my Savior in practical terms?
- How can I encourage others to remain faithful in their relationship with God?
The early church on this verse — how the Fathers read it
The early commentary on this verse highlights God's assurance of His people's identity and His role as their Savior. Jerome quotes this passage to illustrate God's unwavering commitment.
And He said: Yet My people are; sons not denying: and He became a Savior unto them. In all their affliction He was not afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them, and He bore them,Early Church Fathers on Isaiah 63 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 63:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he said, surely they are my people,.... Not in common with the rest of mankind, being his creatures, and the care of his providence; but his special people, whom he had chosen to be such, and had
Read John Gill on Isaiah 63 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he said, Surely they are my people, children that will not lie: so he was their Saviour. For he said, Surely they are my people.
Read Robert Jamieson on Isaiah 63 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor he said, viz. within himself of old, when he made a covenant with our fathers, and brought them out of Egypt, Surely they are my people, in covenant; though they are unworthy of me, yet I cannot but look upon them as my people. Their enemies would persuade themselves, O they are not God’ s people, but cast-outs, that none cared for or looked after; but God will own them. Children that will not lie; that will keep my covenant; they will not deal falsely with me, that are under such obligations: or, I presume they will not; though they did go after their idols, and prove unfaithful to me in serving Baal and Ashteroth, &c., now I presume they will do so no more. Thus parents are apt…
Read Matthew Poole on Isaiah 63 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 63:8 For he said, Surely they [are] my people, children [that] will not lie: so he was their Saviour.Ver. 8. For he said, Surely they are my people, children that will not lie,] q.d., I presume they will not; it were a foul shame for them if they should deceive my expectation, deal disloyally, show themselves deceitful in the covenant. The officers of Merindol, in France, answered the Popish bishop that moved them to abjure, that they marvelled much that he would offer to persuade them to lie to God and the world. And albeit that all men by nature are liars; yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter, be it never so small.…
Read John Trapp on Isaiah 63 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) For he said . . .—The words throw us back to the starting-point of God’s covenant with His people, based, so to speak, on the assumption that they would not fail utterly in the fulfilment of their promises. (Comp. Exodus 19:3-6.)
Read Charles John Ellicott on Isaiah 63 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. - 9. So he was their Saviour. In all their affliction - "And he became their Saviour in all their distress"] I have followed the translation of the Septuagint in the latter part of the eighth, and the former part of the ninth verse; which agrees with the present text, a little differently divided as to thee members of the sentence. They read מכל miccol, out of all, instead of בכל bechol, in all, which makes no difference in the sense; and צר tsar they understand as ציר tsir. Καιεγενετοαυτοιςειςσωτηριανεκπασηςθλιψεωςαυτων·ουπρεσβυς, ουδεαγγελος· "And he was salvation to them in all their tribulation; neither an ambassador nor an angel, but himself saved them." An angel of his…
Read AdamClarke on Isaiah 63 →CambridgeThe Cambridge Bible for Schools and Colleges8. The retrospect goes back to the beginning of the nation’s history, when Jehovah’s affection for His people was still unimpaired. Cf. Hosea 11:1, “When Israel was a child then I loved him.” children (sons) that will not lie] Contrast ch. Isaiah 1:2, Isaiah 30:9. so he was their Saviour] and he became to them a saviour. LXX. adds from the following verse: in all their distress. On metrical grounds the addition is an obvious improvement; and it leads to an interesting explanation of the first part of Isa 63:9 (see below).
Read Cambridge on Isaiah 63 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he said - Yahweh had said. That is, he said this when he chose them as his unique people, and entered into solemn covenant with them.
Read Albert Barnes 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 He said, “They are surely My people, sons who will not be disloyal.” So He became their Savior.
For he said, “Surely, they are my people, children who will not deal falsely;” so he became their Savior.
For He said, “They are surely My people, sons who will not be disloyal.” So He became their Savior.
He said, “Certainly they will be my people, children who are not disloyal.” He became their deliverer.
Tyndale line
For he said, Surely they are my people, children that will not lie: so he was their Saviour.
For he said, Surely, they are my people, children that will not deal falsely: so he was their Saviour.
For he said, Surely, they are my people, children that will not deal falsely: so he was their saviour.
For he said, Surely they are my people, children that will not lie: so he was their Savior.
For he saide, Surely they are my people, children that wil not lie: so he was their Sauiour.
Strictly literal
And he said, They are indeed my people, children that will not lie; and he became their Saviour.
And He saith, Only My people they [are], Sons — they lie not, and He is to them for a saviour.
And He says, “Surely they [are] My people, || Sons—they do not lie,” and He is to them for a Savior.
And he said, Surely they are my people, children that will not lie; and he became to them a Saviour.
For he said, “For certain they are my people, children who are not disloyal.” He became their Savior.
From the Latin
And he said: Surely they are my people, children that will not deny: so he became their saviour.
Simplified
He said, “Aren't they my people, children who wouldn't lie to me?” So he became their Savior.
For he said, Truly they are my people, children who will not be false: so he was their saviour out of all their trouble.
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 Septuagint align closely, with 9 of the 10 words matched. The Dead Sea Scrolls also support the MT, with minor variations in word order and some words supplied by editors. Notably, the essence of the verse remains consistent across these witnesses.
וַיֹּ֙אמֶר֙ אַךְ־ עַמִּ֣י הֵ֔מָּה בָּנִ֖ים לֹ֣א יְשַׁקֵּ֑רוּ וַיְהִ֥י לָהֶ֖ם לְמוֹשִֽׁיעַ׃
9 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.
ויואמר אכ עמ׳י המה בנים לוא ישקרו ויהי ל׳המה למושיע
10 words on the leather.
[ויאמר] [אך] עמ׳י המה [בנים] [לא] ישקרו ויהי ל׳הם למושיע
6 words on the leather — 4 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 63:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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
שָׁקַר (shaqar) is a Hebrew verb meaning to deal falsely or to cheat. It is primarily used to describe actions of dishonesty, particularly in speech. The entries indicate that it can appear in different forms, such as the Qal and Piel stems, both emphasizing the act of falsehood. A notable verse referencing this word is one that states, 'thou wilt not do falsely to me'.
[שָׁקַר] vb. denom. do or deal falsely;—
Qal thou wilt not do falsely to me
Pi. deal falsely
base
H8266 שָׁקַר vb. denom. do or deal falsely
8266 shaqar shaw-kar'
a primitive root; to cheat, i.e. be untrue (usually in
words):--fail, deal falsely, lie.
שָׁקַר (sha.qar) — to deal.
1) to do or deal falsely, be false, trick, cheat
1a) (Piel) to deal falsely
1b) (Qal) to deal falsely
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine singularHR/Vhrmsa
→ An appellation of Jesus Ro 11:26