Haggai 1:13 — Word Study
WLCוַ֠יֹּאמֶר חַגַּ֞י מַלְאַ֧ךְ יְהוָ֛ה בְּמַלְאֲכ֥וּת יְהוָ֖ה לָעָ֣ם לֵאמֹ֑ר אֲנִ֥י אִתְּכֶ֖ם נְאֻם־ יְהוָֽה׃
BSAHaggaiChaggay [the prophet, messenger of God] the messengermălʼâk [representative] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] deliveredʼâmar▸ the messagemalʼăkûwth△ [communication or word] of the LORDYᵉhôvâh [Yehovah, the supreme God] to the peopleʻam [am, a nation or group] I [am]ʼănîy with youʼêth [near or alongside] declaresnᵉʼum [an utterance or declaration] the LORDYᵉhôvâh [Yehovah, the Lord of Israel]
| Greek | English | Parsing |
|---|---|---|
| וַ֠יֹּאמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| חַגַּ֞י | Haggai | Noun proper masculine |
| מַלְאַ֧ךְ | [the] messenger of | Noun common, masculine singular construct |
| יְהוָ֛ה | Yahweh | Noun proper |
| בְּמַלְאֲכ֥וּת | by [the] message of | Preposition, noun common feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| לָעָ֣ם | to the people | Preposition, noun common masculine singular absolute |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| אֲנִ֥י | I | Pronoun |
| אִתְּכֶ֖ם | [am] with you | Preposition, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Haggai, the messenger of the LORD, delivered the message of the LORD to the people: “I am with you,” declares the LORD. |
| KJV | Then spake Haggai the LORD’s messenger in the LORD’s message unto the people, saying, I am with you, saith the LORD. |
| ASV | Then spake Haggai Jehovah’s messenger in Jehovah’s message unto the people, saying, I am with you, saith Jehovah. |
| YLT | And Haggai, messenger of Jehovah, in messages of Jehovah, speaketh to the people, saying: 'I [am] with you, an affirmation of Jehovah.' |
| WEB | Then Haggai, Yahweh’s messenger, spoke Yahweh’s message to the people, saying, “I am with you,” says Yahweh. |
| BBE | Then Haggai, whom the Lord had sent to give his words to the people, said, I am with you, says the Lord. |
Where they part company is in the rendering of נְאֻם.
The sentence consists of a main clause followed by a direct speech clause, clearly presenting Haggai's message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 12 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 — Haggai 1:13
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 Prophetic Message of Haggaigenerated
Haggai 1:13 presents Haggai delivering a message from the LORD to the people of Israel. This moment emphasizes God's commitment to be present with His people during a time of rebuilding after their return from exile. Haggai serves as a crucial link between God's promises and the people's response, highlighting the importance of prophetic voices in guiding the community's faith and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:1 | Now the angel of the LORD went up from Gilgal to Bochim and said, “I brought you up out of Egypt and led you into the land that I had promised to your fathers, and I said, ‘I will never break My covenant with you, |
| 2 | Isaiah 42:19 | Who is blind but My servant, or deaf like the messenger I am sending? Who is blind like My covenant partner, or blind like the servant of the LORD? |
| 3 | Isaiah 44:26 | who confirms the message of His servant and fulfills the counsel of His messengers, who says of Jerusalem, ‘She will be inhabited,’ and of the cities of Judah, ‘They will be rebuilt, and I will restore their ruins,’ |
| 4 | Ezekiel 3:17 | “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from My mouth, give them a warning from Me. |
| 5 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — נְאֻם, ne.'um-generated
The noun נְאֻם (ne'um) refers to an utterance or declaration, particularly one that conveys a message from God through a prophet. It indicates a formal proclamation, often associated with divine authority.
In this verse, נְאֻם underscores the seriousness of God's promise to the people. It is not merely a casual statement; it carries the weight of divine assurance that God is with them, which is vital for the community's morale and faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the rendering of נְאֻם as 'declares' or 'says', emphasizing the authoritative nature of God's message.
Sentence Structuregenerated
The main verb is וַיֹּאמֶר, and he said, which governs the entire clause. The structure includes a subject, Haggai, and a series of prepositional phrases that elaborate on the message being delivered.
The sentence structure emphasizes Haggai's role as the messenger of the LORD, with the direct message following the introductory statement, creating a clear flow from the speaker to the audience.
Septuagint Backgroundgenerated
In the Septuagint, וַיֹּאמֶר is rendered as εἶπεν, which also means 'he said.' This choice maintains the directness of the communication.
The LXX does not provide a full correspondence to the Hebrew text but captures the essence of Haggai's declaration, indicating the continuity of God's message across translations.
In plain words — the whole versegenerated
Haggai 1:13 tells us that Haggai, as God's messenger, delivered a message of reassurance to the people of Israel, declaring that God is with them. This highlights the importance of God's presence and support during their time of rebuilding.
Frequently Asked Questionsgenerated
Haggai's message signifies God's assurance and presence with His people, encouraging them during a time of rebuilding.
Haggai is referred to as a messenger because he delivers God's word to the people, acting as an intermediary between God and Israel.
This verse encapsulates the core message of Haggai, which is to remind the people of God's commitment to be with them as they rebuild their lives and their temple.
Prophets like Haggai play the role of communicating God's messages to the people, guiding them in their faith and actions.
Reflection Questionsgenerated
- How do I perceive God's presence in my life during challenging times?
- In what ways can I be a messenger of God's assurance to others?
- What steps can I take to rebuild my faith or community, drawing from Haggai's encouragement?
- How can I better listen to and respond to the messages of God's prophets today?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the role of prophets and God's assurance to His people, illustrating its significance in understanding divine communication.
In the whole sequence of Scripture, at any one time they are said to be men and at another time angels. But the one who thinks this will say that just as there are angels among those who are admittedly men, as Zechariah, who says,Early Church Fathers on Haggai 1 →
And Zerubbabel son of Shealtiel heard, and Joshua son of Jehozadak the high priest, and all the remnant of the people, the voice of their God (the Vulgate adds 'the Lord') and the words of the prophet Haggai,Early Church Fathers on Haggai 1 →
And the messenger of the Lord, Haggai, said to the people: I am with you, says the Lord. Some believe that both John the Baptist and Malachi, who is interpreted as the Angel of the Lord, and Haggai, whom we now have in our hands,Early Church Fathers on Haggai 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Haggai 1:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen spoke Haggai the Lord's messenger,.... Which some render "angel"; hence sprung that notion, imbibed by some, that he was not a man, but an angel; whereas this only respects his office, being
Read John Gill on Haggai 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen spake Haggai the LORD's messenger in the LORD's message unto the people, saying, I am with you, saith the LORD. Then spake Haggai the Lord's messenger - so the priests are called (cf. Galatians 4:14; 2 Peter 1:21).
Read Robert Jamieson on Haggai 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; when the people showed their obedience, and the willingness of their minds, then God encourageth them by his prophet. Messenger; legate or envoy, the Hebrew word signifieth also an angel; but this is not surf, clout to prove their opinion, who dream that Haggai was not a man, but an angel in the form of a man; the word here used (arising from a word that signifieth to send, and paraphrased by a word that primarily signifieth to send as messengers are sent) doth speak an angel from his office and work, as he ministereth before the Lord, and runneth swiftly on his errand; it speaketh not the nature or essence of angels, as they are spirits. The French version (which I use, printed at…
Read Matthew Poole on Haggai 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 1:13 Then spake Haggai the LORD’ S messenger in the LORD’ S message unto the people, saying, I [am] with you, saith the LORD. Ver. 13. Then spake Haggai the Lord’ s messenger] Or angel. (Then speaks) Namely, on the four and twentieth day of the month, as it is in the last verse; until which day they had been building for three weeks together. But Governor Tatnai and his complices came upon them, and discouraged the people and hindered the work, Ezra 5:6; Ezra 5:8. It was but needful, therefore, that God’ s command should be repeated, and a special promise added, "I am with you," saith the Lord. Where we may well take up that of Cicero concerning Brutus’ laconical epistle, Quam multa…
Read John Trapp on Haggai 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) In the Lord’s message.—Or, on the Lord’s mission.
Read Charles John Ellicott on Haggai 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Then spake Haggai] He was the Lord's messenger, and he came with the Lord's message, and consequently he came with authority. He is called מלאך יהוה malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called ANGELS of the Churches, Revelation 1:20. I am with you, saith the Lord.] Here was high encouragement. What may not a man do when God is his helper?
Read AdamClarke on Haggai 1 →CambridgeThe Cambridge Bible for Schools and Colleges13. messenger] The word is that commonly used for an angel in the O.T., but its first and proper meaning is messenger. In the same way in the N.T., the same word (ἄγγελος) is used generally in its restricted sense for an angel, and occasionally in its wider sense for a messenger (Luke 7:27; Luke 9:52; James 2:25). Haggai is the only prophet who uses this title of himself. It is, to say the least, doubtful whether Moses as a prophet is intended by it in Numbers 20:16. Malachi (“my angel or messenger”) has it for the only name by which we know him, and he uses it of the Jewish priest (Malachi 2:7), and of John Baptist the forerunner of our Lord, and of our Lord Himself, “the messenger of the…
Read Cambridge on Haggai 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd Haggai, the Lord’s messenger - Malachi, whose own name was framed to express that he was “the Lord’s messenger,” and Haggai alone use the title, as the title of a prophet; perhaps as forerunners
Read Albert Barnes on Haggai 1 →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
Haggai, the messenger of the LORD, delivered the message of the LORD to the people: “I am with you,” declares the LORD.
Then Haggai, Yahweh’s messenger, spoke Yahweh’s message to the people, saying, “I am with you,” says Yahweh.
Haggai, the messenger of the LORD, delivered the message of the LORD to the people: “I am with you,” declares the LORD.
Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: “I am with you!” says the Lord.
Tyndale line
Then spake Haggai the LORD’s messenger in the LORD’s message unto the people, saying, I am with you, saith the LORD.
Then spake Haggai Jehovah’s messenger in Jehovah’s message unto the people, saying, I am with you, saith Jehovah.
Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I am with you, saith the LORD.
Then spoke Haggai the LORD'S messenger in the LORD'S message to the people, saying, I am with you, saith the LORD.
Then spake Haggai the Lords messenger in the Lords message vnto the people, saying, I am with you, sayth the Lord.
Strictly literal
Then spoke Haggai, Jehovah's messenger, in Jehovah's message unto the people, saying, I am with you, saith Jehovah.
And Haggai, messenger of Jehovah, in messages of Jehovah, speaketh to the people, saying: 'I [am] with you, an affirmation of Jehovah.'
And Haggai, messenger of YHWH, in messages of YHWH, speaks to the people, saying, “I [am] with you, a declaration of YHWH.”
Then said Haggai the messenger of the Lord by the Lord's message unto the people saying, I am with you, saith the Lord.
Then Haggai, the messenger of Yahweh, spoke Yahweh's message to the people and said, “I am with you!—this is Yahweh's declaration!”
From the Latin
And Aggeus the messenger of the Lord, as one of the messengers of the Lord, spoke, saying to the people: I am with you, saith the Lord.
Simplified
Then Haggai, the Lord's messenger, delivered this message from the Lord telling the people, I am with you! says the Lord.
Then Haggai, whom the Lord had sent to give his words to the people, said, I am with you, says the Lord.
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 aligns closely with the Septuagint, with nine of the twelve words matched. The Dead Sea Scrolls show some restoration, indicating that while some words were damaged, the essential message remains consistent with the Masoretic Text.
וַ֠יֹּאמֶר חַגַּ֞י מַלְאַ֧ךְ יְהוָ֛ה בְּמַלְאֲכ֥וּת יְהוָ֖ה לָעָ֣ם לֵאמֹ֑ר אֲנִ֥י אִתְּכֶ֖ם נְאֻם־ יְהוָֽה׃
9 of the 12 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.
ויאמר חגי [מלאך] [יהוה] [במלאכות] יהוה לעם [לאמר] אני [את׳כם] נאם יהוה
3 words on the leather — 4 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Haggai 1:13
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חַגַּי (Chaggay) means 'festive' and refers to the prophet Haggai, who is noted as the first prophet to prophesy after the Babylonian exile. The entries consistently identify Haggai as a significant figure during the Exile and Return period, with the name itself suggesting a festive connotation.
חַגַּי n.pr.m. (festal)—the prophet Haggai
base
חַגַּי n.pr.m. prophet (BH id.)
base
H2292a חַגַּי (festal)—the prophet Haggai H2292b חַגַּי prophet
2292 Chaggay khag-gah'-ee
from 2282; festive; Chaggai, a Heb. prophet:--Haggai.
see HEBREW for 02282
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Also named: chag.gay (חַגַּי "Haggai" H2292B)
§ Haggai = "festive"
1) 10th in order of the minor prophets; first prophet to prophecy after the captivity
2) son of Gad
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Aramaic of chag.gay (חַגַּי "Haggai" H2292A)
§ Haggai = "festive"
10th in order of the minor prophets; first prophet to prophecy after the captivity (in Aramaic writings)
N-proper — Noun proper masculineHNpm
hag'-a-i, hag'-a-i (chaggay, an adjective formed from chagh, "feast"):
1. Name:
The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel, "iron." Haggai may, however, be a shortened form of Haggiah (1Ch 6:30), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah (Ezr 10:33,16). In Greek Haggaios, in Latin, Aggaeus or Aggeus, sometimes Haggaeus. Haggai is the 10th in the order of the Twelve Prophets.
Haggai
Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity…
(festive), the tenth in order of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage history and tradition are alike silent.
One of the minor prophets, probably accompanied Zerubbabel in the first return of the Jew from Babylon, B. C. 536. He began to prophesy in the second year of Darius Hystaspis, B. C. 520; and the object of his prophesying as to excite his countrymen to begin again the building of the temple, which had been so long interrupted. In this he was successful, Darius having granted a decree for this purpose, Ezr 6:1-22. The exceeding glory of the second temple was, as he foretold, that Christ "the Desire of all nations" came into it, and made the place of his feet glorious, Hag 2:7-9.
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מַלְאָכוּת (mal'akuwth) means 'message' and is derived from the root of מַלְאָך (mal'akh). It appears in the context of communication, specifically noted in Haggai 1:13. The entries consistently define it as a message without significant disagreement.
[מַלְאָכוּת] n.f. message, Hg 1:13.
ref
H4400 [מַלְאָכוּת] message
4400 mal'akuwth mal-ak-ooth'
from the same as 4397; a message:--message.
see HEBREW for 04397
מַלְאָכוּת (mal.a.khut) — message.
message
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHR/Sp2mp
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt