Jeremiah 3:4 — Word Study
WLCהֲל֣וֹא מֵעַ֔תָּה קָרָ֥את לִ֖י אָבִ֑י אַלּ֥וּף נְעֻרַ֖י אָֽתָּה׃
BSAHave you notlôʼ [just now, at this time] justʻattâh calledqârâʼ■ My Fatherʼâb [the guide, leader, and protector of my life] You [are]ʼattâh my friendʼallûwph [close companion, ally] from youthnâʻûwr [the time of being young, formative years]
| Greek | English | Parsing |
|---|---|---|
| הֲל֣וֹא | ¿ not | Particle, particle |
| מֵעַ֔תָּה | from now | Preposition, adverb |
| קָרָ֥את | have you called | Verb, Qal, perfect second person feminine singular |
| לִ֖י | to me | Preposition, suffix |
| אָבִ֑י | O father my | Noun common masculine singular construct, suffix |
| אַלּ֥וּף | [were] [the] close friend of | N-ms |
| נְעֻרַ֖י | youth my | Noun common masculine plural construct, suffix |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have you not just called to Me, ‘My Father, You are my friend from youth. |
| KJV | Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? |
| ASV | Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth? |
| YLT | Hast thou not henceforth called to Me, 'My father, Thou [art] the leader of my youth? |
| WEB | Will you not from this time cry to me, ‘My Father, you are the guide of my youth!’? |
| BBE | Will you not, from this time, make your prayer to me, crying, My father, you are the friend of my early years? |
Where they part company is הֲל֣וֹא — see How Translations Differ.
The sentence consists of a main clause followed by a direct address and a predicate, creating a clear and direct question from God to Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbקָרָא
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 — Jeremiah 3:4
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 Call to a Wayward Israelgenerated
Jeremiah 3:4 is part of a larger dialogue where God laments Israel's unfaithfulness. The preceding verses highlight God's disappointment over Israel's actions, while this verse emphasizes the relationship between God and His people, as they refer to Him as 'Father' and a friend from their formative years. The context reveals a longing for reconciliation amidst their waywardness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:19 | Then I said, ‘How I long to make you My sons and give you a desirable land, the most beautiful inheritance of all the nations!’ I thought you would call Me ‘Father’ and never turn away from following Me. |
| 2 | Jeremiah 31:9–18 | They will come with weeping, and by their supplication I will lead them; I will make them walk beside streams of waters, on a level path where they will not stumble. For I am Israel’s Father, and Ephraim is My firstborn.” |
| 3 | Hosea 14:1–3 | Return, O Israel, to the LORD your God, for you have stumbled by your iniquity. |
| 4 | Jeremiah 2:27 | say to a tree, ‘You are my father,’ and to a stone, ‘You gave me birth.’ For they have turned their backs to Me and not their faces, yet in the time of trouble they beg, ‘Rise up and save us!’ |
| 5 | Jeremiah 2:2 | “Go and proclaim in the hearing of Jerusalem that this is what the LORD says: ‘I remember the devotion of your youth, your love as a bride, how you followed Me in the wilderness, in a land not sown. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אַלּ֥וּף, 'a.Lufgenerated
The word אַלּ֥וּף ('a.Luf) refers to a close companion or ally, often indicating a leader or someone in a position of authority. It conveys the idea of friendship intertwined with guidance and protection, highlighting the depth of the relationship God desires with His people.
In this verse, it underscores the contrast between Israel's acknowledgment of God as their father and their failure to live in accordance with that relationship. The term evokes a sense of intimacy and loyalty, which is betrayed by their actions.
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 is קָרָ֥את, have you called, which governs the subject אָֽתָּה, you, and the direct object לִ֖י, to me. The structure emphasizes the direct address to Israel and their relationship with God.
The sentence is constructed with a series of phrases that build upon the main clause, creating a layered meaning that reveals both the question and the underlying emotional weight of God's inquiry.
Septuagint Backgroundgenerated
The Septuagint translates אַלּ֥וּף as πατέρα, which means 'father.' This choice highlights the paternal aspect of the relationship God has with Israel, emphasizing His role as a protector and guide.
The translation reflects a narrowing of the term's broader implications of friendship and authority to focus on the fatherly relationship, which is central to the message of the verse.
In plain words — the whole versegenerated
Jeremiah 3:4 shows God asking Israel if they have called Him 'Father' and recognized Him as their friend since their youth. This verse highlights the relationship God desires with His people, emphasizing both intimacy and the disappointment of their unfaithfulness.
Frequently Asked Questionsgenerated
Calling God 'Father' signifies a personal relationship, indicating care, guidance, and authority, much like a human father.
God emphasizes friendship to highlight the closeness and loyalty expected in their relationship, which Israel has failed to uphold.
The term 'youth' refers to the formative years of Israel's relationship with God, indicating a long-standing bond that has been neglected.
This verse reflects Israel's spiritual state by showing their acknowledgment of God while simultaneously highlighting their unfaithfulness and disobedience.
Reflection Questionsgenerated
- In what ways do I recognize God as my Father in my daily life?
- How can I strengthen my friendship with God as described in this verse?
- What does it mean to me that God desires a close relationship with His people?
- How can I ensure that my actions align with my acknowledgment of God as my Father?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a call to recognize God as the leader and protector of their lives, urging a return to faithfulness.
Therefore, at least from now on, call me, my Father, you are the leader of my virginity: will you be angry forever, or will you persist until the end? Let the heretics be ashamed who do not want to convert to better things,Early Church Fathers on Jeremiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWilt thou not from this time cry unto me,.... These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a
Read John Gill on Jeremiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt thou not from this time cry unto me, My father, thou art the guide of my youth?
Read Robert Jamieson on Jeremiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWilt thou not from this time, viz. that I have withholden showers? Some refer this, 1. To the time to come; Wilt thou not yet be wise, and for the future seek to me, having found all thy other ways successless? . 2. To the time present; How canst thou challenge me for my present severity, and continuing it towards thee, when thou still retainest thy filthiness, thy whore’ s forehead, . Thou still continuest worshipping idols, and yet fanciest thyself faithful to me. 3. To the time past, i.e. Hast thou not all along pretended kindness to me, and as if thou hadst walked close with me? ,33 Eze 23:39. Cry unto me, My father; wilt thou not as a child call upon, me, whom thou hast thus greatly…
Read Matthew Poole on Jeremiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 3:4 Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth?Ver. 4. Wilt thou not from this time cry unto me?] And is not this extreme impudence? Hast thou a face thus to collogue? Hypocritis nihil impudentius; hypocrites are impudent flatterers; they would, if they could, cheat God of his heaven. Thou art the guide of my youth,] i.e., My dear husband. Fair words are light cheap, and may make fools fain; but God is not to be so courted and complimented.
Read John Trapp on Jeremiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Wilt thou not from this time cry unto me . . .?—Better, Hast thou not from this time cried unto me . . .? The prophet paints with a stern irony the parade of the surface repentance of Josiah’s reign. There had been a pathetic appeal to God as the forgiving husband of the faithless wife, but not the less had the wife returned to her wickedness. Guide.—The same word as in Proverbs 2:17; the “chief friend,” as applied to the husband.
Read Charles John Ellicott on Jeremiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Wilt thou not - cry unto me, My father] Wilt thou not allow me to be thy Creator and Preserver, and cease thus to acknowledge idols? See on Jeremiah 2:27.
Read AdamClarke on Jeremiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. Wilt thou not from this time cry] Hast thou not but now cried. Judah, at the very time that she is deserting Jehovah, is using to Him the language of wheedling affection. guide] mg. companion. The same word is used of a husband in Proverbs 2:17.
Read Cambridge on Jeremiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleOr, Hast thou Not from this time called “me, My Father, thou art the” husband “of my youth?” i. e., from the time of Josiah’s reforms in his eighteenth year, in opposition to “of old time” Jeremiah 2:20.
Read Albert Barnes on Jeremiah 3 →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
Have you not just called to Me, ‘My Father, You are my friend from youth.
Will you not from this time cry to me, ‘My Father, you are the guide of my youth!’?
Have you not just called to Me, ‘My Father, You are my friend from youth.
Even now you say to me, ‘You are my father! You have been my faithful companion ever since I was young.
Tyndale line
Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?
Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?
Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?
Wilt thou not from this time cry to me, My father, thou art the guide of my youth?
Diddest thou not stil crie vnto me, Thou art my father, and the guide of my youth?
Strictly literal
Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?
Hast thou not henceforth called to Me, 'My father, Thou [art] the leader of my youth?
Have you not from now on called to Me, || My Father, You [are] the leader of my youth?
Wilt thou not from this time call out unto mem My father, the guide of my youth art thou?
Have you not just now called to me: 'My father! My closest friend even from my youth!
From the Latin
Therefore at least at this time call to me: Thou art my father, the guide of my virginity:
Simplified
Didn't you just tell me, “My father, you've been such a close friend to me since I was little.
Will you not, from this time, make your prayer to me, crying, My father, you are the friend of my early years?
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 largely agree in their wording, with 7 out of 8 words matched. The Septuagint's word order differs, but it preserves the essential meaning of the original Hebrew.
הֲל֣וֹא מֵעַ֔תָּה קָרָ֥את לִ֖י אָבִ֑י אַלּ֥וּף נְעֻרַ֖י אָֽתָּה׃
7 of the 8 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.
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 Jeremiah 3:4
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Prep | Adv — Preposition · adverbHR/D
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
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַלּוּף (al-luph) has meanings related to both tameness and leadership. It can refer to something that is tame or docile, as well as to a friend or chief. The word is built from the root associated with familiarity and gentleness, and it can denote a captain or governor in a leadership context.
אַלּוּף adj. tame
tame, docile
n.m. friend, intimate
i.q.
base
אַלּוּף n.m. chief, chiliarch
base
H441a אַלּוּף tame H441b אַלּוּף chief, chiliarch
441 'alluwph al-loof'
or (shortened) talluph {al-loof'}; from 502; familiar; a
friend, also gentle; hence, a bullock (as being tame; applied,
although masculine, to a cow); and so, a chieftain (as
notable, like neat cattle):--captain, duke, (chief) friend,
governor, guide, ox.
see HEBREW for 0502
אַלּוּף (al.luph) — tame.
1) tame, docile
2) friend, intimate
אַלּוּף (al.luph) — chief.
chief
N-ms — N-msHAamsc
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…
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms