Jonah 2:4 — Word Study
WLCוַאֲנִ֣י אָמַ֔רְתִּי נִגְרַ֖שְׁתִּי מִנֶּ֣גֶד עֵינֶ֑יךָ אַ֚ךְ אוֹסִ֣יף לְהַבִּ֔יט אֶל־ הֵיכַ֖ל קָדְשֶֽׁךָ׃
BSAto throwshâlak depthmᵉtsôwlâh heartlêbâb Westyâm rivernâhâr to turnçâbab allkôl wavemishbâr heapgal uponʻal to passʻâbar
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֣י | and I | Conjunction, pronoun |
| אָמַ֔רְתִּי | I said | Verb, Qal, perfect first person common singular |
| נִגְרַ֖שְׁתִּי | I have been driven away | Verb, Niphal, perfect first person common singular |
| מִנֶּ֣גֶד | from before | Preposition |
| עֵינֶ֑יךָ | eyes your | Noun common feminine dual construct, suffix |
| אַ֚ךְ | nevertheless | Adverb |
| אוֹסִ֣יף | I will repeat | Verb, Hiphil, imperfect first person common singular |
| לְהַבִּ֔יט | to look | Preposition, verb hiphil infinitive construct common |
| אֶל־ | to | Preposition |
| הֵיכַ֖ל | [the] temple of | Noun common, masculine singular construct |
| קָדְשֶֽׁךָ׃ | holiness your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’ |
| KJV | Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. |
| ASV | And I said, I am cast out from before thine eyes; Yet I will look again toward thy holy temple. |
| YLT | And I — I said: I have been cast out from before Thine eyes, (Yet I add to look unto Thy holy temple!) |
| WEB | I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’ |
| BBE | And I said, I have been sent away from before your eyes; how may I ever again see your holy Temple? |
The translations agree on the essential meaning of Jonah's feelings of being cast away.
One main clause introduces Jonah's statement, followed by phrases that detail his feelings and intentions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁלַךְ
verbהוּא
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 — Jonah 2:4
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 — Jonah's Prayer from the Fishgenerated
Jonah 2:4 captures Jonah's lament as he acknowledges his banishment from God's sight while expressing his determination to look toward the holy temple. This prayer occurs after Jonah has been swallowed by a great fish, illustrating his deep anguish and desire for restoration. Jonah's words reflect a profound moment of introspection and a longing for God's presence amidst his dire circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:22 | In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help. |
| 2 | Psalm 77:1–7 | I cried out to God; I cried aloud to God to hear me. |
| 3 | Isaiah 38:10–14 | I said, “In the prime of my life I must go through the gates of Sheol and be deprived of the remainder of my years.” |
| 4 | Isaiah 49:14 | But Zion said, “The LORD has forsaken me; the Lord has forgotten me!” |
| 5 | Ezekiel 37:11 | Then He said to me, “Son of man, these bones are the whole house of Israel. Look, they are saying, ‘Our bones are dried up, and our hope has perished; we are cut off.’ |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נִגְרַ֖שְׁתִּי, nig.Rash.tigenerated
The verb גָּרַשׁ (garash), from which נִגְרַ֖שְׁתִּי is derived, means to drive out or expel. In this context, it indicates Jonah's feeling of being forcibly removed from God's presence, a powerful expression of his despair.
The Niphal form indicates that Jonah is the recipient of the action, emphasizing his helplessness in the situation. This word conveys not just physical removal but also emotional and spiritual alienation from God.
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 אָמַ֔רְתִּי, I said, which governs the rest of the sentence. Jonah's declaration is followed by a clause explaining what he has experienced, and then he expresses his intent to look again toward the temple.
The structure illustrates a shift from lamentation to hope, where Jonah acknowledges his dire state before affirming his desire to reconnect with God.
Septuagint Backgroundgenerated
The Septuagint translates נִגְרַ֖שְׁתִּי as ἀπέρριψάς, which means 'to cast away.' This choice reflects a similar but slightly broader interpretation, emphasizing the action of being thrown away rather than the emotional weight of being banished.
This translation choice indicates a focus on the physical act of expulsion, which complements Jonah's spiritual turmoil.
In plain words — the whole versegenerated
Jonah 2:4 shows Jonah crying out in despair from the belly of the fish. He feels banished from God's sight but resolves to look again toward God's holy temple, expressing both his sorrow and his hope for restoration.
Frequently Asked Questionsgenerated
Jonah expresses a feeling of separation from God, highlighting his distress and the consequences of his actions that led to his current predicament.
The temple represents God's presence and holiness, and looking toward it signifies Jonah's desire for reconciliation and restoration.
Jonah's acknowledgment of his banishment and his intent to look toward the temple reflect a heart seeking repentance and a return to God's favor.
Jonah's prayer teaches us about the importance of turning back to God in times of distress, seeking His presence and mercy.
Reflection Questionsgenerated
- In what ways have I felt distant from God, and how can I seek to reconnect with Him?
- What does it mean to me to look toward God's presence in my life?
- How can I express my feelings of despair to God as Jonah did?
- What steps can I take to ensure I remain aware of God's presence, even in difficult times?
The early church on this verse — how the Fathers read it
Jerome comments on Jonah's lament, highlighting the emotional weight of his words and their theological implications.
"Then I said, I am cast out of thy sight;" LXX: 'I said, I am cast far from your sight'. Before I cried out from the depths of my distress and before you heard me, me who had taken the position of slave and imitated its weakness, I said,Early Church Fathers on Jonah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I said, I am cast out of thy sight,.... Or, "from before thine eyes" (d); the Targum, from before thy Word; as David also said in his distress, Psalms 31:22; not but that he knew he was in the
Read John Gill on Jonah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I said, I am cast out of thy sight; yet I will look again toward thy holy temple. Then I said, I am cast out of thy sight - i:e., from thy favourable regard.
Read Robert Jamieson on Jonah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen: though this word with us ordinarily denoteth time, yet here it denoteth order and connexion; the Hebrew is And. I said, with myself, I thought in the midst of my fears and sufferings. I am cast out of thy sight; cut off from all hope of life among men; rejected, forsaken, and as it were forgotten of my God, and left by this death to pass to a worse death. Thus he was racked with sense of present danger from God’ s displeasure, and. is almost carried away with a despair of ever seeing the face of God again with comfort. much as . Yet I will look again: his faith begins to recover itself; he will not, as despairing ones, any more look toward lost hopes, but with reviving hope he will…
Read Matthew Poole on Jonah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 2:4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.Ver. 4. Then I said, I am cast out of thy sight] Thus those straits brought him to these disputes of despair, as they did likewise David, Psalms 31:22, the Church in the Lamentations, Lamentations 4:22, and others, apt enough in affliction to have hard conceits of God and heavy conceits of themselves. While men look at things present, while they live by sense only, it must need be with them as with a house without pillars, tottering with every blast; or as a ship without anchor, tossed with every wave. They must therefore thrust Hagar out of doors, and set up Sarah; silence their reason, and…
Read John Trapp on Jonah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I am cast out of thy sight.—“Jonah had wilfully withdrawn from standing in God’s presence. Now God had taken him at his word, and, as it seemed, cast him out of it. David had said in his haste, “I am cut off” (Psalms 31:22), Jonah substitutes the stronger word, “I am cast forth,” driven forth, expelled like the mire and dirt which the waves drive along, or like the waves themselves in their restless motion, or the heathen (the word is the same) whom God had driven out before Israel, or as Adam from Paradise” (Pusey). Yet I will look again.—The Hebrew is very impressive, and reads like one of those exile hopes so common in the Psalms: “Yet I have one thing left, to turn towards Thy holy…
Read Charles John Ellicott on Jonah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I am cast out of thy sight] See Psalms 31:22. Thy holy temple.] Then Jerusalem was not yet destroyed, for the temple was standing.
Read AdamClarke on Jonah 2 →CambridgeThe Cambridge Bible for Schools and Colleges4. Then I said, &c.] The first clause of this verse may, perhaps, be a reminiscence of the first clause of Psa 31:22 (Heb. 23), though there the words “in my haste” are added, and a different verb (“cut off” instead of “cast out”) is used. “Jonah substitutes the stronger word, I am cast forth, driven forth, expelled, like the mire and dirt (Isaiah 57:20), which the waves drive along, or like the waves themselves in their restless motion (ib.), or the heathen (the word is the same) whom God had driven out before Israel (Exodus 34:11), or as Adam from Paradise. (Genesis 3:24.)”—Pusey. thy holy temple] Not the heavenly temple or dwelling-place of God, but the literal temple. This is not…
Read Cambridge on Jonah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleI am cast out of Thy sight - , literally, “from before Thine eyes.” Jonah had willfully withdrawn from standing in God’s presence. Now God had taken him at his word, and, as it seemed, cast him out of it.
Read Albert Barnes on Jonah 2 →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
At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’
I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’
At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’
I thought I had been banished from your sight, that I would never again see your holy temple!
Tyndale line
Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
And I said, I am cast out from before thine eyes; Yet I will look again toward thy holy temple.
And I said, am cast out from before thine eyes; yet I will look again toward thy holy temple.
Then I said, I am cast out of thy sight; yet I will look again towards thy holy temple.
Then I saide, I am cast away out of thy sight: yet will I looke againe towarde thine holy Temple.
Strictly literal
And I said, I am cast out from before thine eyes, Yet will I look again toward thy holy temple.
And I — I said: I have been cast out from before Thine eyes, (Yet I add to look unto Thy holy temple!)
And I said: I have been cast out from before Your eyes || (Yet I add to look to Your holy temple!)
(2:5) And I thought indeed, I am driven out from before thy eyes: yet I again shall look toward thy holy temple.
I said, 'I am driven out from before your eyes; yet I will again look toward your holy temple.'
From the Latin
And thou hast cast me forth into the deep in the heart of the sea, and a flood hath compassed me: all thy billows, and thy waves have passed over me.
Simplified
I said to myself, ‘The Lord has banished me from his sight. Will I ever see your holy Temple again?’
And I said, I have been sent away from before your eyes; how may I ever again see your holy Temple?
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 is supported by the Septuagint, which matches closely in wording. The Dead Sea Scrolls, however, show partial restorations and variations, indicating some differences in the text, particularly in the details of Jonah's lament.
וַאֲנִ֣י אָמַ֔רְתִּי נִגְרַ֖שְׁתִּי מִנֶּ֣גֶד עֵינֶ֑יךָ אַ֚ךְ אוֹסִ֣יף לְהַבִּ֔יט אֶל־ הֵיכַ֖ל קָדְשֶֽׁךָ׃
10 of the 11 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.
ותשליכ׳ני [מצולה] [בלבב] [ימים] [ונהר] יסבב׳ני כול משברי׳כה וגלי׳כה [על׳י] [עברו]
3 words on the leather — 2 partly restored, 6 supplied entire by an editor.
ותשליכ׳ני מצולה בלבב [ימים] [ונהר] יסבב׳ני כל משברי׳ך וגלי׳ך על׳י עברו
6 words on the leather — 3 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jonah 2:4
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
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)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HR/Acmsc — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp2ms — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
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)
HD — AdverbHD
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HNcmsc — 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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms