Zechariah 9:12 — Word Study
WLCשׁ֚וּבוּ לְבִצָּר֔וֹן אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־ הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃
BSAReturnshûwb [to a place of safety and refuge] to your strongholdbitstsârôwn△ [a fortress, a secure place] O prisonersʼâçîyr [captive ones, those bound] of hopetiqvâh [expectancy, a cord of faith] evengam todayyôwm [at this present time, now] I declarenâgad [to tell openly, to proclaim] that I will restoreshûwb▸ [to give back, to repay] ◂doublemishneh [a second, a duplicate, something twice as much]
| Greek | English | Parsing |
|---|---|---|
| שׁ֚וּבוּ | return | Verb, Qal, imperative second person masculine plural |
| לְבִצָּר֔וֹן | to [the] stronghold | Preposition, noun common masculine singular absolute |
| אֲסִירֵ֖י | O prisoners of | Noun common, masculine plural construct |
| הַתִּקְוָ֑ה | hope | Particle, noun common feminine singular absolute |
| גַּם־ | also | Adverb |
| הַיּ֕וֹם | this day | Particle, noun common masculine singular absolute |
| מַגִּ֥יד | [I am] declaring | Verb, Hiphil, participle (active) masculine singular |
| מִשְׁנֶ֖ה | double | Noun common, masculine singular absolute |
| אָשִׁ֥יב | I will restore | Verb, Hiphil, imperfect first person common singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Return to your stronghold, O prisoners of hope; even today I declare that I will restore to you double. |
| KJV | ¶ Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; |
| ASV | Turn you to the stronghold, ye prisoners of hope: even to-day do I declare that I will render double unto thee. |
| YLT | Turn back to a fenced place, Ye prisoners of the hope, Even to-day a second announcer I restore to thee. |
| WEB | Turn to the stronghold, you prisoners of hope! Even today I declare that I will restore double to you. |
| BBE | And they will come back to you, O daughter of Zion, as prisoners of hope: today I say to you that I will give you back twice as much; |
The translations agree on the essential meaning of the verse.
The structure of the verse emphasizes the command to return and the assurance of restoration, with the adverbial phrase highlighting immediacy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 9:12
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 — The Promise of Restorationgenerated
Zechariah 9:12 speaks to the captives, urging them to return to their stronghold, a place of safety, and offers a promise of restoration. This verse is part of a larger message where God reassures His people of His covenant and their eventual deliverance from captivity, as seen in the preceding verse, Zechariah 9:11, which speaks of releasing prisoners from a pit.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 52:2 | Shake off your dust! Rise up and sit on your throne, O Jerusalem. Remove the chains from your neck, O captive Daughter of Zion. |
| 2 | Jeremiah 31:6 | For there will be a day when watchmen will call out on the hills of Ephraim, ‘Arise, let us go up to Zion, to the LORD our God!’” |
| 3 | Jeremiah 50:4–5 | “In those days and at that time, declares the LORD, the children of Israel and the children of Judah will come together, weeping as they come, and will seek the LORD their God. |
| 4 | Jeremiah 51:10 | “The LORD has brought forth our vindication; come, let us tell in Zion what the LORD our God has accomplished.” |
| 5 | Micah 4:8 | And you, O watchtower of the flock, O stronghold of the Daughter of Zion— the former dominion will be restored to you; sovereignty will come to the Daughter of Jerusalem.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שׁוּבוּ, Shu.vugenerated
The verb שׁוּב (shuwb) is an imperative form, calling the captives to return or turn back. It conveys a sense of urgency and direction, indicating both a physical return and a spiritual turning towards God.
This word is often used in contexts of repentance or restoration, emphasizing the action of returning to a previous state or place, which in this case is a stronghold of hope.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the call to return and the promise of restoration.
Sentence Structuregenerated
The main verb שׁוּבוּ governs the verse, commanding the prisoners to return. This is followed by a prepositional phrase indicating where they should return, and a noun phrase that identifies them as prisoners of hope.
The structure emphasizes the call to action and the assurance of restoration, with the promise of double restoration positioned as a powerful conclusion.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּבוּ to καθήσεσθε, which carries a similar meaning of settling or returning. This choice reflects a focus on establishing a secure place, aligning with the stronghold theme.
The Greek term used in the Septuagint highlights the aspect of returning to a place of safety, reinforcing the original Hebrew intent.
In plain words — the whole versegenerated
Zechariah 9:12 urges the captives to return to their stronghold, a place of safety, and promises that God will restore them double. This verse emphasizes hope and the assurance of God's faithfulness to His people.
Frequently Asked Questionsgenerated
Returning to your stronghold signifies finding safety and refuge, both physically and spiritually, as God calls His people back to Him.
The phrase 'prisoners of hope' refers to those who are bound by their expectation of God's promises, even in difficult circumstances.
The promise of restoration indicates that God will not only bring His people back but will also give them double what they have lost, highlighting His generosity and grace.
This verse encapsulates the overall message of hope and restoration found in Zechariah, assuring the people of God's faithfulness to deliver and restore them.
Reflection Questionsgenerated
- In what areas of my life do I need to return to God for safety and refuge?
- How can I cultivate a sense of hope, even when I feel like a prisoner to my circumstances?
- What does it mean for me to trust in God's promise of restoration?
- How can I share the message of hope and restoration with others who feel lost or in captivity?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to illustrate themes of hope and divine protection.
“You have led me down, because you have been made my hope: a tower of strength from the face of the enemy.” My heart is vexed, says that unity from the ends of the earth, and I toil in the midst of temptations and offenses.Early Church Fathers on Zechariah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 9:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTurn ye to the strong hold, ye prisoners of hope,.... "That hope for redemption", as the Targum paraphrases it; not for redemption from the Babylonish captivity, at the end of seventy years, which
Read John Gill on Zechariah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTurn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; Turn you to the strong hold - in contrast to the "pit" (Zechariah 9:11) [ bitsaarown
Read Robert Jamieson on Zechariah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurn you: the prophet exhorts the Jews, both those in Babylon still, and those already in Canaan, to hasten up to the strong hold; to Jerusalem, say some, which had been a strong hold, and which was now to be built again, as the high places of the earth; or to Christ, who is the salvation and high tower of his church. Ye prisoners of hope; captives in Babylon, yet under a promise from God, and under an edict from Cyrus, that you shall return; this gives you hope, this maketh you prisoners of expectation. Even today, in this day of lowest distress, I declare that I will render double unto thee; either more than thy fathers ever received, or double, that is, twice as much, good enjoyed as…
Read Matthew Poole on Zechariah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 9:12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee;Ver. 12. Turn ye to the strong hold] i.e. To Christ, the Rock of Ages, Isaiah 26:4; the hope of Israel, Jeremiah 17:13; the expectation of all the ends of the earth, Luke 2:25; Luke 2:38. Or to the promise, that strong tower, whereunto the righteous run and are safe; that are Christi munitissima, the strongest defence of Christ, as Cyril here saith, strong hold of Christ. "Thou art my shield," saith David, "I trust in thy word," Psalms 119:114. And again, "Remember thy word to thy servant, wherein thou hast caused me to trust," Psalms 119:49. When young Joash was…
Read John Trapp on Zechariah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Strong hold.—Better, steepness of their own land. Those who still remained in Babylon are exhorted to come forth. Somewhat similarly, in Zechariah 8:8 (which is on all sides admitted to be written after the return from the captivity) we read: “And I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be my people, and I will be their God, in truth and in righteousness.” They are “prisoners of hope,” being prisoners still in Babylon, and “of hope,” because, if they chose to accept them, they are the subjects of glorious hopes and promises. Double.—Recompense for all these sufferings (Isaiah 61:7).
Read Charles John Ellicott on Zechariah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Turn you to the strong hold] Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offences, and rose again for your justification. Ye have hope; let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to GOD, the Father of all. I will render double unto thee] Give thee an abundance of peace and salvation.
Read AdamClarke on Zechariah 9 →CambridgeThe Cambridge Bible for Schools and Colleges12. This verse coheres closely with the verse which precedes it, and a full stop should be printed at the end of it, as in R. V. There is a sharp contrast between the stronghold here and the pit there. And the prisoners of hope in this verse are the prisoners to whom, while yet in the pit, the promise and hope of deliverance had been given in that verse. strong hold] There may be a reference to the hill of Zion, or to the rocky fastnesses of Palestine, to which the exiles who had escaped from the pit or dungeon in Babylon were to turn, or return; but it may be merely a figurative expression (comp. Psalms 40:2), and certainly is so in its higher spiritual and Christian application (Luke…
Read Cambridge on Zechariah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleTurn ye to the stronghold - that is, Almighty God; as the Psalmists so often say, “The Lord is the defense of my life” (Psalms 27:1, add Psalms 31:5; Psalms 37:39; Psalms 43:2; Psalms 52:9); and
Read Albert Barnes on Zechariah 9 →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
Return to your stronghold, O prisoners of hope; even today I declare that I will restore to you double.
Turn to the stronghold, you prisoners of hope! Even today I declare that I will restore double to you.
Return to your stronghold, O prisoners of hope; even today I declare that I will restore to you double.
Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.
Tyndale line
¶ Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee;
Turn you to the stronghold, ye prisoners of hope: even to-day do I declare that I will render double unto thee.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee.
Turn ye to the strong hold, ye prisoners of hope: even to-day do I declare that I will render double to thee;
Turne you to the strong holde, ye prisoners of hope: euen to day doe I declare, that I will render the double vnto thee.
Strictly literal
Turn again to the stronghold, prisoners of hope! even to-day do I declare I will render double unto thee.
Turn back to a fenced place, Ye prisoners of the hope, Even to-day a second announcer I restore to thee.
Return to a stronghold, || You prisoners of the hope, || Even today a second announcer I restore to you.
Return you to the strong-hold, ye hopeful prisoners: even today do I declare, that I will recompense twofold [good] unto thee.
Return to the stronghold, prisoners of hope! Even today I am declaring that I will return double to you,
From the Latin
Return to the strong hold, ye prisoners of hope, I will render thee double at, I declare today.
Simplified
Return to the stronghold, you prisoners who have hope! Today I promise I will repay you double what you lost.
And they will come back to you, O daughter of Zion, as prisoners of hope: today I say to you that I will give you back twice as much;
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 on the wording of this verse, with 9 of the 10 words matched. The Septuagint's translation reflects the same themes of return and restoration, though its word order differs.
שׁ֚וּבוּ לְבִצָּר֔וֹן אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־ הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 9:12
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.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
בִּצָּרוֹן (bitstsarown) means 'stronghold' and is derived from the root word for 'fortress.' It appears in the context of Zechariah 9:12. The entries consistently define it as a masculine noun related to strength and protection.
בִּצָּרוֹן n.[m.] stronghold, לְב׳ Zc 9:12.
done
H1225 בִּצָּרוֹן
1225 bitstsarown bits-tsaw-rone'
masculine intensive from 1219; a fortress:--stronghold.
see HEBREW for 01219
בִּצָּרוֹן (bits.tsa.ron) — stronghold.
stronghold
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
strong'-hold.
See FORTIFIED CITIES, IV, 1.
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
N-mp — Noun common · masculine plural constructHNcmpc
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…
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
מִשְׁנֶה (mishneh) means double, copy, or second, and can refer to a duplicate document or something that is second in order or rank. It can also denote a second quarter or district in a town. The word is derived from a root meaning repetition and encompasses various contexts, including quantity and location.
מִשְׁנֶה n.[m.] double, copy, second
base
H4932 מִשְׁנֶה double, copy, second
4932 mishneh mish-neh'
from 8138; properly, a repetition, i.e. a duplicate (copy of
a document), or a double (in amount); by implication, a second
(in order, rank, age, quality or location):--college, copy,
double, fatlings, next, second (order), twice as much.
see HEBREW for 08138
מִשְׁנֶה (mish.neh) — Second [Quarter].
This name means second, referring to the second quarter or district in a town
מִשְׁנֶה (mish.neh) — second.
1) double, copy, second, repetition
1a) double
1b) copy (of law)
1c) second (in order)
1c1) second rank
1c2) second in age
1d) second quarter or district
N-ms — Noun common · masculine singular absoluteHNcmsa
dub'-'-l (shanah, "to repeat," as in counting; kaphal, "to fold over," or "double," as a cloth): A word used quite frequently in the Old Testament. Jacob ordered his sons to take double money in their hands, i.e. twice the necessary amount (Ge 43:12,15). If a thief be caught with a living animal he was to restore double (Ex 22:4); if property be stolen out of the house of one to whom it is entrusted he was to restore double (Ex 22:7,9). The firstborn was to receive a double portion of the inheritance (De 21:17). Likewise also by a beautiful symbol Elisha asked for a double portion of Elijah's spirit to fall upon him (2Ki…
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs