Zechariah 8:11 — Word Study
WLCוְעַתָּ֗ה לֹ֣א כַיָּמִ֤ים הָרִֽאשֹׁנִים֙ אֲנִ֔י לִשְׁאֵרִ֖ית הָעָ֣ם הַזֶּ֑ה נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
BSABut nowʻattâh [at this time, in these days] Iʼănîy will not treatlôʼ [deal with, interact with] the remnantshᵉʼêrîyth [what is left, the surviving ones] of thiszeh peopleʻam [nation, community] as I did in the pastriʼshôwn [as in the past, formerly, former days, previous times] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the Lord of Israel] of Hoststsâbâʼ [armies, heavenly forces]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֗ה | and now | Conjunction, adverb |
| לֹ֣א | not | Particle |
| כַיָּמִ֤ים | like the days | Preposition, noun common masculine plural absolute |
| הָרִֽאשֹׁנִים֙ | former | Particle |
| אֲנִ֔י | I | Pronoun |
| לִשְׁאֵרִ֖ית | [will be] to [the] remnant of | Preposition, noun common feminine singular construct |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| הַזֶּ֑ה | this | Particle, particle |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| צְבָאֽוֹת׃ | of hosts | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But now I will not treat the remnant of this people as I did in the past,” declares the LORD of Hosts. |
| KJV | But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts. |
| ASV | But now I will not be unto the remnant of this people as in the former days, saith Jehovah of hosts. |
| YLT | And now, not as [in] the former days [am] I to the remnant of this people, An affirmation of Jehovah of Hosts. |
| WEB | But now I will not be to the remnant of this people as in the former days,” says Yahweh of Armies. |
| BBE | But now I will not be to the rest of this people as I was in the past, says the Lord of armies. |
There are no significant differences among the translations on this verse.
The main clause is supported by a prepositional phrase that clarifies how God will change His treatment of the remnant, followed by a declarative phrase identifying the speaker.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
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 — Zechariah 8:11
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 Promise of Restorationgenerated
Zechariah 8:11 is part of a larger message where God reassures His people of His commitment to them. After a period of hardship, He promises a new era marked by peace and prosperity, contrasting with their past experiences. This verse emphasizes God's intention to treat the remnant of His people differently than before, reflecting His mercy and restoration. The surrounding verses highlight the blessings that will come to the people as a result of this change.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 8:8–9 | I will bring them back to dwell in Jerusalem, where they will be My people, and I will be their faithful and righteous God.” |
| 2 | Psalm 103:9 | He will not always accuse us, nor harbor His anger forever. |
| 3 | Isaiah 11:13 | Then the jealousy of Ephraim will depart, and the adversaries of Judah will be cut off. Ephraim will no longer envy Judah, nor will Judah harass Ephraim. |
| 4 | Isaiah 12:1 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 5 | Haggai 2:19 | Is there still seed in the barn? The vine, the fig, the pomegranate, and the olive tree have not yet yielded fruit. But from this day on, I will bless you.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נְאֻם, ne.'Umgenerated
The Hebrew word נְאֻם (*ne'um*) translates to 'utterance' or 'oracle,' signifying a declaration from God, often through a prophet. It indicates a formal statement that carries divine authority, typically introducing significant messages or promises.
In this verse, it introduces God's declaration, emphasizing the seriousness and weight of His words. This term underscores the importance of what follows, as it reveals God's commitment to change His dealings with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'declares the LORD of Hosts,' which aligns with the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the finite verb אֲנִי, I, which states God's intention. The structure includes several phrases that expand on how He will treat the remnant of His people differently than in the past.
The word order emphasizes the contrast between the past and the present, with the conjunction וְעַתָּה (and now) signaling a significant shift in God's approach.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻם as λέγει (legei), meaning 'says.' This choice reflects a direct speech style, emphasizing God's authoritative declaration.
The use of this Greek term maintains the weight of the original Hebrew, indicating that the message is a direct utterance from God, reinforcing its significance.
In plain words — the whole versegenerated
Zechariah 8:11 reveals God's promise to treat His people differently than in the past. He assures them that the remnant will not face the same hardships as before. This declaration shows God's commitment to restoring and blessing His people after a difficult period.
Frequently Asked Questionsgenerated
It means that God is promising a new relationship with His people, one that is marked by grace and restoration rather than judgment.
The remnant refers to the surviving members of the people of Israel who have returned from exile and are now under God's care.
The declaration is significant because it marks a turning point in God's relationship with His people, indicating a shift from punishment to blessing.
This verse is part of a broader message of hope and restoration, where God reassures His people of His commitment to their well-being and future prosperity.
Reflection Questionsgenerated
- In what ways have I experienced God's restoration in my life?
- How can I better understand and appreciate God's promises to His people?
- What does it mean for me to be part of the remnant that God is restoring?
- How can I share the message of God's grace and restoration with others?
The early church on this verse — how the Fathers read it
An early commentary from Jerome discusses this verse, emphasizing God's promise of peace and restoration for His people.
: But now I will not deal with the remnant of this people as in the former days, declares the Lord of hosts. For there shall be a sowing of peace.Early Church Fathers on Zechariah 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Zechariah 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut now I [will] not [be] unto the residue of this people,.... The remnant brought out of captivity, settled in the land, and now rebuilding the temple: as in the former days, saith the Lord of
Read John Gill on Zechariah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of
Read Robert Jamieson on Zechariah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut now; since this people go about building the temple and restoring my worship with some cheerfulness. I will not be unto the residue of this people: God changeth not, his not being what he was to this people is a change of his providence and his dealings with them. Our affairs will be to us as God is to us. As in the former days: see .
Read Matthew Poole on Zechariah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 8:11 But now I [will] not [be] unto the residue of this people as in the former days, saith the LORD of hosts.Ver. 11. But now I will not be unto the residue, &c.] Now that the temple is well nigh perfected, and so the cause of my displeasure removed; the matter you see is already well amended, and shall be yet better; for there is a series, a concatenation of God’ s mercies, like the links in a chain, every former draws on a future, if we break not the chain by our unthankfulness. The right hand of the Lord shall change all this, saith Hope, when it is at worst, Psalms 118:16. “ Flebile principium melior fortuna sequetur. ” As, when it is in better case, it saith, "Return to thy…
Read John Trapp on Zechariah 8 →CambridgeThe Cambridge Bible for Schools and Colleges11. now I will not be] Rather, now (in this period since ye began to build) I am not. My attitude towards you is already changed. the residue] Rather, the remnant, as in Zechariah 8:12, i.e. the returned captives. See Haggai 1:12, and note.
Read Cambridge on Zechariah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now - The words imply a contrast of God’s dealings, rather than a contrast of time.
Read Albert Barnes on Zechariah 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Another ground for being of good courage may be found in the improvement in conditions which has taken place since the people began in earnest the rebuilding of the temple. How different is the present from the past.
Read Daniel Denison Whedon on Zechariah 8 →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
But now I will not treat the remnant of this people as I did in the past,” declares the LORD of Hosts.
But now I will not be to the remnant of this people as in the former days,” says Yahweh of Armies.
But now I will not treat the remnant of this people as I did in the past,” declares the LORD of Hosts.
But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all,
Tyndale line
But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.
But now I will not be unto the remnant of this people as in the former days, saith Jehovah of hosts.
But now I will not be unto the remnant of this people as in the former days, saith the LORD of hosts.
But now I will not be to the residue of this people as in the former days, saith the LORD of hosts.
But nowe, I wil not intreate the residue of this people as aforetime, saith the Lord of hostes.
Strictly literal
But now I will not be unto the remnant of this people as in the former days, saith Jehovah of hosts;
And now, not as [in] the former days [am] I to the remnant of this people, An affirmation of Jehovah of Hosts.
And now, not as [in] the former days [am] I to the remnant of this people, || A declaration of YHWH of Hosts.
But now I am no more as in the former days unto the residue of this people, saith the Lord of hosts.
But now it will not be as in former days, I will be with the remnant of this people —this is the declaration of Yahweh of hosts.
From the Latin
But now I will not deal with the remnant of this people according to the former days, saith the Lord of hosts.
Simplified
But now I won't treat those who remain of my people like I treated them before, declares the Lord Almighty.
But now I will not be to the rest of this people as I was in the past, says the Lord of armies.
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 agree closely, with all words matched in the Hebrew text. This consistency shows that the core message has been preserved across these traditions, affirming the reliability of the text.
וְעַתָּ֗ה לֹ֣א כַיָּמִ֤ים הָרִֽאשֹׁנִים֙ אֲנִ֔י לִשְׁאֵרִ֖ית הָעָ֣ם הַזֶּ֑ה נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
11 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.
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 Zechariah 8:11
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.
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
Conj | Adv — Conjunction · adverbHC/D
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
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aompa
for'-mer:
The word in the sense of "maker," "framer," occurs only in Jer 51:19, "He is the former (from yatsar, "to form") of all things." The adjective, in the sense of preceding in the order of time, is commonly in Hob the translation of ri'shon, "first," "foremost" (Ge 40:13; Nu 21:26; De 24:4, etc.); in Greek of proteros (Eph 4:22; Heb 10:32; 1Pe 1:14); and in two cases (Ac 1:1; Re 21:4) of protos, where…
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)
Pron — PronounHPp1bs
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa