Ecclesiastes 12:1 — Word Study
WLCוּזְכֹר֙ אֶת־ בּ֣וֹרְאֶ֔יךָ בִּימֵ֖י בְּחוּרֹתֶ֑יךָ עַ֣ד אֲשֶׁ֤ר לֹא־ יָבֹ֙אוּ֙ יְמֵ֣י הָֽרָעָ֔ה וְהִגִּ֣יעוּ שָׁנִ֔ים אֲשֶׁ֣ר תֹּאמַ֔ר אֵֽין־ לִ֥י בָהֶ֖ם חֵֽפֶץ׃
BSARememberzâkar [keep in mind, do not forget] your Creatorbârâʼ [Maker, the one who formed you] in the daysyôwm [periods of time, seasons] of your youthbᵉchurôwth [young adulthood, strength] beforeʻad the daysyôwm [times, periods] of adversityraʻ [evil, trouble] comebôwʼ▸ and the yearsshâneh [periods of time, seasons] approachnâgaʻ of whichʼăsher you will sayʼâmar▸ I find noʼayin [there is, exists] pleasurechêphets [delight, joy]
| Greek | English | Parsing |
|---|---|---|
| וּזְכֹר֙ | and remember | Conjunction, verb qal imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| בּ֣וֹרְאֶ֔יךָ | creator your | Verb qal participle (active) masculine singular common, suffix |
| בִּימֵ֖י | in [the] days of | Preposition, noun common masculine plural construct |
| בְּחוּרֹתֶ֑יךָ | youth your | Noun common feminine plural construct, suffix |
| עַ֣ד | until | Preposition |
| אֲשֶׁ֤ר | that | Particle |
| לֹא־ | not | Particle |
| יָבֹ֙אוּ֙ | they will come | Verb, Qal, imperfect third person masculine plural |
| יְמֵ֣י | [the] days of | Noun common, masculine plural construct |
| הָֽרָעָ֔ה | evil | Particle, noun common feminine singular absolute |
| וְהִגִּ֣יעוּ | and they will arrive | Verb, Hiphil, sequential perfect third person common plural |
| שָׁנִ֔ים | years | Noun common, masculine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| תֹּאמַ֔ר | you will say | Verb, Qal, imperfect second person masculine singular |
| אֵֽין־ | not | Noun common, masculine singular construct |
| לִ֥י | [belongs] to me | Preposition, suffix |
| בָהֶ֖ם | in them | Preposition, suffix |
| חֵֽפֶץ׃ | pleasure | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,” |
| KJV | Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; |
| ASV | Remember also thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them; |
| YLT | Remember also thy Creators in days of thy youth, While that the evil days come not, Nor the years have arrived, that thou sayest, 'I have no pleasure in them.' |
| WEB | Remember also your Creator in the days of your youth, before the evil days come, and the years draw near, when you will say, “I have no pleasure in them;” |
| BBE | Let your mind be turned to your Maker in the days of your strength, while the evil days come not, and the years are far away when you will say, I have no pleasure in them; |
The translations agree on the imperative to remember, but differ slightly in how they render the concept of pleasure — see How Translations Differ.
The structure features a main command followed by conditions and consequences, emphasizing the urgency of the call to remember.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵפֶץ
verbבּוֹא
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 — Ecclesiastes 12:1
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 — A Reflection on Life's Seasonsgenerated
Ecclesiastes 12:1 emphasizes the importance of remembering one's Creator during the vibrant days of youth, before life's inevitable challenges arise. This verse sets the tone for the subsequent reflections on aging and the loss of joy, as seen in the following verses. The author encourages a proactive relationship with God, highlighting the need to establish faith early in life, as echoed in other biblical texts that speak of the significance of youth and the importance of seeking God while one is still able.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 11:10 | So banish sorrow from your heart, and cast off pain from your body, for youth and vigor are fleeting. |
| 2 | Genesis 39:2–8 | And the LORD was with Joseph, and he became a successful man, serving in the household of his Egyptian master. |
| 3 | 1 Samuel 1:28 | I now dedicate the boy to the LORD. For as long as he lives, he is dedicated to the LORD.” So they worshiped the LORD there. |
| 4 | 1 Samuel 2:18–26 | Now Samuel was ministering before the LORD—a boy wearing a linen ephod. |
| 5 | 1 Samuel 3:19–21 | And Samuel grew, and the LORD was with him, and He let none of Samuel’s words fall to the ground. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — זָכַר, u.ze.Khorgenerated
The verb זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The imperative form here emphasizes the urgency of remembering, suggesting an active engagement with one’s faith and identity.
In this context, remembering the Creator is not merely a mental exercise; it is a call to action, urging individuals to acknowledge their Maker during their formative years. This aligns with the broader biblical theme of seeking God early in life, ensuring that the foundation of faith is laid before the trials of adulthood.
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 זְכֹר֙ (remember) governs the entire verse, with a noun phrase following it that specifies the object of remembrance: בּ֣וֹרְאֶ֔יךָ (your Creator). The structure emphasizes the imperative call to remember before the subsequent clauses introduce the challenges of life.
The sentence unfolds with a series of clauses that build upon the initial command, culminating in a vivid description of the days of adversity that will follow. This layered structure reflects the urgency and importance of the message.
Septuagint Backgroundgenerated
The Septuagint renders זָכַר as μνήσθητι (mnēsthēti), which also means 'remember' but carries a slightly different connotation, focusing on the act of mindful remembrance. This choice may reflect a broader interpretation of the need to maintain a conscious relationship with God.
The translation choices in the LXX highlight the enduring importance of memory in faith, suggesting that remembering is not merely an act of recollection but a vital part of one’s spiritual journey.
In plain words — the whole versegenerated
Ecclesiastes 12:1 calls on young people to remember their Creator during their youth, before the difficult times of life arrive. This verse serves as a reminder to establish a relationship with God early, as life can become challenging and less enjoyable as one ages.
Frequently Asked Questionsgenerated
To remember your Creator means to actively acknowledge and engage with God, recognizing His role in your life, particularly during the formative years of youth.
Remembering God in youth helps to establish a strong foundation of faith that can guide individuals through the challenges and adversities of life.
The days of adversity refer to difficult times in life that can bring challenges and hardships, making it harder to find joy and pleasure.
You can apply this verse by prioritizing your relationship with God, seeking Him through prayer, study, and community, especially during your younger years when you are forming your values and beliefs.
Reflection Questionsgenerated
- In what ways can I remember my Creator during my youth?
- What challenges do I anticipate in the future, and how can my faith help me face them?
- How can I encourage my peers to seek a relationship with God early in life?
- What practical steps can I take to deepen my faith before facing life's adversities?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse to emphasize the importance of fearing God and living righteously during youth, before the trials of life set in.
Moreover, it is fight that you should fear God while you are yet young, before you give yourself over to evil things, and before the great and terrible day of God comes, when the sun shall no longer shine, neither the moon,Early Church Fathers on Ecclesiastes 12 →
Ecclesiastes knew of the Lord’s coming at the end of the world when he said, “Rejoice, O young man, while you are young.” Subsequently [he said], “Ward off grief from your heart, and put away trouble from your presence.Early Church Fathers on Ecclesiastes 12 →
When the punishing evil comes, the years arrive in which you have no pleasure. Nobody has pleasure in being punished. When the years of promise arrive, the good have pleasure in them.Early Church Fathers on Ecclesiastes 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 12:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember now thy Creator in the days of thy youth,.... Or "Creators" (b); as "Makers", Job 35:10; for more than one were concerned, as in the creation of all things in general, so of man in
Read John Gill on Ecclesiastes 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw
Read Robert Jamieson on Ecclesiastes 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 12 Early piety recommended before old age come on and death be near: old age described, and death, . The conclusion: all is vanity, . The preacher’ s end in this book, . The sum of all learning, experience, and happiness is to fear God, and keep his commandments, because God will bring all to judgment, ,14. Remember, to wit, practically, or so as to fear, and love, and faithfully serve and worship him, which when men do not they are said to forget God, 106:21, and in many other places. Thy Creator; the first author and continual preserver of thy life and being, and of all the perfections and enjoyments which accompany it, to whom thou hast the highest and strongest obligations to do…
Read Matthew Poole on Ecclesiastes 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 12:1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;Ver. 1. Remember now thy Creator.] Heb., Creators - scil., Father, Son, and Holy Ghost, called by Elihu, Eloa Gnosia, "God my makers," and by David, the "Makers of Israel." So Isaiah 54:5, "Thy makers is thine husbands." "Let us make man"; and, Dii creavit. Those three in one, and one in three, made all things; but man he made "fearfully and wonderfully"; the Father did it; the Son; the Holy Ghost. To the making of man a council was called. Sun, moon, and stars are but the "work of his fingers"; but man is the "work of…
Read John Trapp on Ecclesiastes 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXII. (1) Creator.—This occurs as a Divine name in Isaiah 40:23; Isaiah 44:15. and elsewhere. Here it is in the plural, like the Divine name Elohim. (See also Note on Ecclesiastes 12:8.) We have “thy Maker” in the plural in Job 35:10; Psalms 149:2; Isaiah 54:5; and “Holy One” in Proverbs 9:10; Proverbs 30:3; Hosea 11:12.
Read Charles John Ellicott on Ecclesiastes 12 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XII Youth should remember their Creator, 1. A description of old age and its infirmities, with the causes of death and dissolution, 2-9. How the Preacher taught the people knowledge, 9-11. General directions, and conclusion of the work, 12-14. NOTES ON CHAP. XII Verse 1. Remember thy Creator] בוראיך Boreeycha, thy CREATORS. The word is most certainly in the plural number in all our common Hebrew Bibles; but it is in the singular number, בוראך Borecha, in one hundred and seventy-six of Dr. Kennicott's MSS., and ninety-six of De Rossi's; in many ancient editions; and in all the ancient versions. There is no dependence on the plural form in most of the modern editions; though there are…
Read AdamClarke on Ecclesiastes 12 →CambridgeThe Cambridge Bible for Schools and Colleges1. Remember now thy Creator in the days of thy youth] The word for “Creator” is strictly the participle of the verb which is translated “create” in Genesis 1:1; Genesis 1:21; Genesis 1:27, and as a Divine Name is exceptionally rare, occurring only here and in Isaiah 40:23; Isaiah 44:15. It is plural in its form, as Elohim (the word for God) is plural, as the “Holy One” is plural in Proverbs 9:10; Proverbs 30:3; Hosea 12:1, as expressing the majesty of God. The explanations which have been given of the words as meaning (1) “thy fountain” in the sense of Pro 5:18, “thy well-spring of sensuous joy,” or (2) “thy existence,” are scarcely tenable philologically, and are altogether at variance…
Read Cambridge on Ecclesiastes 12 →Albert Barnes1798–1870Barnes' Notes on the BibleRemember now - Rather, And remember. The connection between this verse and the preceding one is unfortunately interrupted by our division of chapters.
Read Albert Barnes on Ecclesiastes 12 →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
Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,”
Remember also your Creator in the days of your youth, before the evil days come, and the years draw near, when you will say, “I have no pleasure in them;”
Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,”
So remember your Creator in the days of your youth – before the difficult days come, and the years draw near when you will say, “I have no pleasure in them”;
Tyndale line
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
Remember also thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them;
Remember also thy Creator in the days of thy youth, or ever the evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them;
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
Remember nowe thy Creator in the daies of thy youth, whiles the euill daies come not, nor the yeeres approche, wherein thou shalt say, I haue no pleasure in them:
Strictly literal
And remember thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, of which thou shalt say, I have no pleasure in them;
Remember also thy Creators in days of thy youth, While that the evil days come not, Nor the years have arrived, that thou sayest, 'I have no pleasure in them.'
Remember also your Creator in days of your youth, || While that the evil days do not come, || Nor the years have arrived, that you say, || “I have no pleasure in them.”
But remember also thy Creator in the days of thy youthful vigor, while the evil days are not yet come, nor those years draw nigh of which thou wilt say, I have no pleasure in them;
Also call to mind your Creator in the days of your youth, before the days of difficulty come, and before the years arrive when you say, “I have no pleasure in them,”
From the Latin
Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not:
Simplified
Remember your Creator while you are young, before days of trouble come and you grow old, saying, “I'm not enjoying life anymore.”
Let your mind be turned to your Maker in the days of your strength, while the evil days come not, and the years are far away when you will say, I have no pleasure in them;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 18 of the 19 words matched. The slight differences in word order and structure in the Septuagint may reflect interpretive choices made by the translators, but the core message remains consistent across both texts.
וּזְכֹר֙ אֶת־ בּ֣וֹרְאֶ֔יךָ בִּימֵ֖י בְּחוּרֹתֶ֑יךָ עַ֣ד אֲשֶׁ֤ר לֹא־ יָבֹ֙אוּ֙ יְמֵ֣י הָֽרָעָ֔ה וְהִגִּ֣יעוּ שָׁנִ֔ים אֲשֶׁ֣ר תֹּאמַ֔ר אֵֽין־ לִ֥י בָהֶ֖ם חֵֽפֶץ׃
18 of the 19 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 Ecclesiastes 12:1
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 זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
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
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
בְּחוּרִים (bchurowth) is a feminine plural form meaning 'youth' or 'young men.' It represents youth in a collective or abstract sense. The masculine plural form is bchuriym. The entries consistently emphasize the concept of youth without significant disagreement.
[בְּחוּרִים] n.f.abstr.pl. youth
base
H979 בְּחוּרִים
979 bchurowth bekh-oo-rothe'
or bchuwrowth {bekh-oo-roth'}; feminine plural of 970; also
(masculine plural) bchuriym {bekh-oo-reem'}; youth
(collectively and abstractly):--young men, youth.
see HEBREW for 0970
בְּחוּרִים (be.chu.rot) — youth.
youth
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
HTn — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
Conj | V-Hiphil-3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-ms — Noun common · masculine singular absoluteHNcmsa
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;