Isaiah 27:3 — Word Study
WLCאֲנִ֤י יְהוָה֙ נֹֽצְרָ֔הּ לִרְגָעִ֖ים אַשְׁקֶ֑נָּה פֶּ֚ן יִפְקֹ֣ד עָלֶ֔יהָ לַ֥יְלָה וָי֖וֹם אֶצֳּרֶֽנָּה׃
BSAIʼănîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] am its keepernâtsar [watching over, guarding] I water it continuallyshâqâh▸ [give drink, nourish, every moment, without ceasing] I guard itnâtsar▸ [watch, protect] nightlayil [the time of darkness, adversity] and dayyôwm [a period of light, opportunity] so no onepên can disturbpâqad▸ [harm, hurt] itʻal
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֤י | I | Pronoun |
| יְהוָה֙ | Yahweh | Noun proper |
| נֹֽצְרָ֔הּ | [am] keeper its | Verb qal participle (active) masculine singular common, suffix |
| לִרְגָעִ֖ים | to moments | Preposition, noun common masculine plural absolute |
| אַשְׁקֶ֑נָּה | I water it | Verb hiphil imperfect first person common singular, suffix |
| פֶּ֚ן | lest | Particle |
| יִפְקֹ֣ד | someone should injure | Verb, Qal, imperfect third person masculine singular |
| עָלֶ֔יהָ | it | Preposition, suffix |
| לַ֥יְלָה | night | Noun common, masculine singular absolute |
| וָי֖וֹם | and day | Conjunction, noun common masculine singular absolute |
| אֶצֳּרֶֽנָּה׃ | I guard it | Verb qal imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it; |
| KJV | I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. |
| ASV | I Jehovah am its keeper; I will water it every moment: lest any hurt it, I will keep it night and day. |
| YLT | I, Jehovah, am its keeper, every moment I water it, Lest any lay a charge against it, Night and day I keep it! |
| WEB | I, Yahweh, am its keeper. I will water it every moment. Lest anyone damage it, I will keep it night and day. |
| BBE | I, the Lord, am watching it; I will give it water at all times: I will keep it night and day, for fear that any damage comes to it. |
Where they part company is אֶצֳּרֶֽנָּה — see How Translations Differ.
The structure centers around the main clause, with several phrases illustrating God's continuous care and the conditions under which He guards His vineyard.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּקַד
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 — Isaiah 27:3
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 Protection of God's Vineyardgenerated
Isaiah 27:3 presents the LORD's assurance of His unwavering vigilance over His vineyard, symbolizing His people. This passage emphasizes His role as a protector who nurtures and safeguards His creation, ensuring that it flourishes without disturbance. The following verses further elaborate on God's desire for peace and His readiness to defend against any threats, reinforcing His commitment to His covenant people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 46:4–9 | Even to your old age, I will be the same, and I will bear you up when you turn gray. I have made you, and I will carry you; I will sustain you and deliver you. |
| 2 | Isaiah 60:16 | You will drink the milk of nations and nurse at the breasts of royalty; you will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. |
| 3 | Genesis 6:17 | And behold, I will bring floodwaters upon the earth to destroy every creature under the heavens that has the breath of life. Everything on the earth will perish. |
| 4 | Genesis 9:9 | “Behold, I now establish My covenant with you and your descendants after you, |
| 5 | Ezekiel 34:11–24 | For this is what the Lord GOD says: ‘Behold, I Myself will search for My flock and seek them out. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נֹֽצְרָ֔הּ, no.tze.Rahgenerated
The word נֹֽצְרָ֔הּ, transliterated as no.tze.Rah, is a participle form of the verb נָצַר (natsar), meaning 'to watch' or 'to guard.' It conveys the idea of continuous protection and care, indicating that the subject is actively engaged in safeguarding.
In this verse, it highlights God's role as the keeper of His vineyard, emphasizing His protective nature. The parsing as a masculine singular participle indicates that it refers specifically to the LORD's ongoing action of guarding, which is crucial for understanding the depth of His commitment.
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 finite verb נֹֽצְרָ֔הּ governs the main clause, indicating the LORD's role as the keeper, with several phrases expanding on His actions. The sentence structure emphasizes God's continuous care, with prepositional phrases detailing the time and conditions of His guarding.
The order of the Hebrew words places the emphasis on the subject, the LORD, followed by His actions of watering and guarding, which underlines the importance of His protective role in relation to the vineyard.
Septuagint Backgroundgenerated
The Septuagint translates נֹֽצְרָ֔הּ as πολιορκουμένη, which means 'besieged' or 'surrounded.' This choice suggests a different nuance, emphasizing the idea of being under siege rather than simply being guarded, indicating a situation of potential threat.
This translation reflects a broader interpretation of the original Hebrew, focusing on the vulnerability of the vineyard and the need for divine protection.
In plain words — the whole versegenerated
Isaiah 27:3 expresses God's promise to care for His vineyard, which symbolizes His people. He assures that He will watch over and nourish it continuously, guarding it both day and night to prevent any harm. This reflects His commitment to protect and sustain those who belong to Him.
Frequently Asked Questionsgenerated
It means that God actively watches over and protects His people, ensuring their growth and safety.
God's constant vigilance signifies His unwavering commitment to protect His people from harm at all times.
Watering continually symbolizes God's provision and nurturing care, ensuring that His people are sustained and flourish.
This highlights God's power to protect His people from any threats or harm, reinforcing His role as a guardian.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I cultivate a deeper understanding of God's nurturing care for me?
- What does it mean to me that God guards His people day and night?
- How can I reflect God's protective nature in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Ambrose of Milan, have commented on this verse, interpreting it in the context of God's protection and the soul's relationship with Him.
It is the soul, too, that says, “I am a strong city, a city besieged.” The city is besieged through Christ, the city is that heavenly Jerusalem, in which there are interpreters of God’s law and men skilled in doctrine in great abundance;Early Church Fathers on Isaiah 27 →
Therefore let us flee these evils and elevate our soul to the image and likeness of God. The flight from evils is the likeness of God, and the image of God is gained through the virtues.Early Church Fathers on Isaiah 27 →
You have in Isaiah the speech made by the soul of a just man or of the church: “I am a strong city, I am a city besieged,” defended by Christ and besieged by the devil. But one whom Christ aids ought not to be fearful of a siege.Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI the Lord do keep it,.... The vineyard, the church, not only by his ministers, called the keepers of it, So 8:12 but by himself, by his own power; for unless he keeps it, who is Israel's keeper, the
Read John Gill on Isaiah 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Lest any hurt it - Hebrew, 'lest, haply, any visit upon it' (cf. Isaiah 26:14).
Read Robert Jamieson on Isaiah 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI the Lord do keep it; I will secure it, that neither men, nor beasts, nor drought shall spoil it; which alone are the things that can hurt it. I will protect my church from all the assaults of her enemies, and supply her with all necessary provisions, with my ordinances, and with my Spirit and grace.
Read Matthew Poole on Isaiah 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:3 I the LORD do keep it; I will water it every moment: lest [any] hurt it, I will keep it night and day.Ver. 3. I the Lord do keep it.] And then it cannot but be well kept. The matter is well amended with God’ s vineyard since the Lord is with you while ye are with him. "The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him." Do good, O Lord, unto those that be good, &c. As for such as turn aside unto their crooked ways, &c. I will water it every moment.] God will be to his vineyard both a wall and a well, a sun and a shield, all that heart can wish, or need require. Of all possessions, saith Cato, none…
Read John Trapp on Isaiah 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I the Lord do keep it.—The words imply a distinct reversal of the sentence passed in Isaiah 5:1-7. Instead of abandonment, there is constant care. Instead of the clouds being commanded to give no rain, the vineyard is watered whenever it requires watering. Instead of being wasted by the wild boar or by spoilers, Jehovah tends it both by day and night.
Read Charles John Ellicott on Isaiah 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Lest any hurt it, I will keep it night and day - "I will take care of her by night; and by day I will keep guard over her"] For פן יפקד pen yiphkod, lest any visit it, the Syriac read ואפקד veephkod, and I will visit it. Twenty MSS. of Kennicott's, fourteen of De Rossi's, and two of my own, and six editions read אפקד ephkod, I will visit, in the first person.
Read AdamClarke on Isaiah 27 →CambridgeThe Cambridge Bible for Schools and Colleges3. do keep it] Better: am its keeper. For I will water … I will keep, substitute I water … I keep.
Read Cambridge on Isaiah 27 →Albert Barnes1798–1870Barnes' Notes on the BibleI the Lord do keep it - There is understood here or implied an introduction; as ‘Yahweh said’ (compare Psalms 121:3-5). I will water it every moment - That is, constantly, as a vinedresser does his vineyard.
Read Albert Barnes on Isaiah 27 →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
I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it;
I, Yahweh, am its keeper. I will water it every moment. Lest anyone damage it, I will keep it night and day.
I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it;
I, the Lord, protect it; I water it regularly. I guard it night and day, so no one can harm it.
Tyndale line
I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.
I Jehovah am its keeper; I will water it every moment: lest any hurt it, I will keep it night and day.
I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.
I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.
I the Lord doe keepe it: I will water it euery moment: least any assaile it, I will keepe it night and day.
Strictly literal
I Jehovah keep it, I will water it every moment; lest any harm it, I will keep it night and day.
I, Jehovah, am its keeper, every moment I water it, Lest any lay a charge against it, Night and day I keep it!
I, YHWH, am its keeper, || I water it every moment, || Lest any lay a charge against it, || Night and day I keep it!
“I the Lord do keep it; every moment will I water it: that no one shall hurt it, night and day will I keep it.
“I, Yahweh, am its protector; I water it every moment. I guard it night and day so no one will hurt it.
From the Latin
I am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day.
Simplified
I, the Lord, take care of it, watering it often. I guard it night and day so that nobody can damage it.
I, the Lord, am watching it; I will give it water at all times: I will keep it night and day, for fear that any damage comes to it.
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 Dead Sea Scrolls — 1Qisaa agree closely, with 11 words matching. The Septuagint, however, shows a different structure and interpretation, indicating a more interpretive translation rather than a direct correspondence.
אֲנִ֤י יְהוָה֙ נֹֽצְרָ֔הּ לִרְגָעִ֖ים אַשְׁקֶ֑נָּה פֶּ֚ן יִפְקֹ֣ד עָלֶ֔יהָ לַ֥יְלָה וָי֖וֹם אֶצֳּרֶֽנָּה׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אני יהוה נצר׳ה לרגעים אשק׳נה פן יפקוד עלי׳ה לילה ויום אצור׳נה
11 words on the leather.
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 Isaiah 27:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3fs
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3fs
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3fs
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3fs