Isaiah 30:15 — Word Study
WLCכִּ֣י כֹֽה־ אָמַר֩ אֲדֹנָ֨י יְהוִ֜ה קְד֣וֹשׁ יִשְׂרָאֵ֗ל בְּשׁוּבָ֤ה וָנַ֙חַת֙ תִּוָּ֣שֵׁע֔וּן בְּהַשְׁקֵט֙ וּבְבִטְחָ֔ה תִּהְיֶ֖ה גְּבֽוּרַתְכֶ֑ם וְלֹ֖א אֲבִיתֶֽם׃
BSAForkîy the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah] the Holyqâdôwsh [set apart, sacred] One of IsraelYisrâʼêl has saidʼâmar■ By repentanceshûwbâh△ [turning away from sin, changing one's mind] and restNachath [quiet confidence, trust] you would be savedyâshaʻ▸ [delivered, rescued] your strengthgᵉbûwrâh [might, power] would liehâyâh▸ in quietshâqaṭ [stillness, peace] confidencebiṭchâh△ [faith, trust] but you were notlôʼ willingʼâbâh■ [consenting, acquiescent]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| כֹֽה־ | thus | Adverb |
| אָמַר֩ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֨י | [the] Lord | Noun proper |
| יְהוִ֜ה | Yahweh | Noun proper |
| קְד֣וֹשׁ | [the] holy [one] of | Adj |
| יִשְׂרָאֵ֗ל | Israel | Noun proper |
| בְּשׁוּבָ֤ה | in returning | Preposition, noun common feminine singular absolute |
| וָנַ֙חַת֙ | and rest | Conjunction, noun common feminine singular absolute |
| תִּוָּ֣שֵׁע֔וּן | you will be delivered ! | Verb niphal imperfect second person masculine plural, suffix |
| בְּהַשְׁקֵט֙ | in being quiet | Preposition, verb hiphil infinitive absolute |
| וּבְבִטְחָ֔ה | and in trusting | Conjunction, preposition, noun common feminine singular absolute |
| תִּהְיֶ֖ה | it will be | Verb, Qal, imperfect third person feminine singular |
| גְּבֽוּרַתְכֶ֑ם | strength your | Noun common feminine singular construct, suffix |
| וְלֹ֖א | and not | Conjunction, particle |
| אֲבִיתֶֽם׃ | you were willing | Verb, Qal, perfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the Lord GOD, the Holy One of Israel, has said: “By repentance and rest you would be saved; your strength would lie in quiet confidence— but you were not willing.” |
| KJV | For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. |
| ASV | For thus said the Lord Jehovah, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. And ye would not: |
| YLT | For thus said the Lord Jehovah, The Holy One of Israel: 'In returning and rest ye are saved, In keeping quiet and in confidence is your might, And ye have not been willing. |
| WEB | For thus said the Lord Yahweh, the Holy One of Israel, “You will be saved in returning and rest. Your strength will be in quietness and in confidence.” You refused, |
| BBE | For the Lord, the Holy One of Israel, said, In quiet and rest is your salvation: peace and hope are your strength: but you would not have it so. |
The translations agree on the essential meaning of the verse.
The sentence is structured with a main clause followed by conditional and contrasting phrases, emphasizing the consequences of the people's choices.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
2 of 16 occur nowhere else in the Old Testament — words 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 — Isaiah 30:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Call to Repentancegenerated
Isaiah 30:15 emphasizes the Lord's desire for His people to turn back to Him for salvation. He offers a path of repentance and rest, highlighting the importance of quiet confidence in Him. This call comes amid a backdrop of Israel's struggles and their inclination to rely on their own strength rather than God's provision.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:11 | Get out of the way; turn off the road. Rid us of the Holy One of Israel!” |
| 2 | Jeremiah 23:36 | But refer no more to the burden of the LORD, for each man’s word becomes the burden, so that you pervert the words of the living God, the LORD of Hosts, our God. |
| 3 | Isaiah 30:7 | Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still. |
| 4 | Isaiah 7:4 | and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood—over the fierce anger of Rezin and Aram and of the son of Remaliah. |
| 5 | Isaiah 26:3–4 | You will keep in perfect peace the steadfast of mind, because he trusts in You. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תִּוָּשֵׁע֔וּן, ti.Va.she.'Ungenerated
The verb תִּוָּשֵׁע֔וּן (ti.Va.she.'Un) is in the Niph'al form, indicating a passive voice where the subject receives the action. It means 'you will be delivered' or 'you will be saved,' emphasizing the promise of salvation contingent upon the people's willingness to return to God.
This word encapsulates the hope of rescue and deliverance that God offers, highlighting His role as the savior of His people when they turn back to Him in faith.
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 is אָמַר, he says, which governs the entire statement. The structure presents a conditional statement about what would happen if the people repented and rested in God.
The verse is constructed with a series of phrases that elaborate on the conditions and consequences: the call to repentance and rest, the promise of salvation, and the emphasis on strength through quiet confidence.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as λέγει (legei), meaning 'he says.' This choice reflects a straightforward rendering of the Hebrew, maintaining the authoritative tone of God's declaration.
The word בְּשׁוּבָ֤ה is rendered as ὅταν (hotan), which introduces a conditional aspect, emphasizing the necessity of returning to God for salvation.
In plain words — the whole versegenerated
Isaiah 30:15 shows that the Lord God calls His people to turn back to Him for their salvation. He promises that by repenting and resting in Him, they will find strength and deliverance. However, the people were unwilling to accept this call.
Frequently Asked Questionsgenerated
To repent means to turn away from sin and change one's mind, while resting signifies trusting in God's provision and strength.
This phrase highlights that true strength comes from trusting in God rather than relying on one's own abilities.
This ending underscores the tragic reality that despite God's offer of salvation and strength, the people chose to reject it.
This verse echoes themes found throughout the Bible, where God calls His people to return to Him for forgiveness and restoration, as seen in passages like Jeremiah 3:12.
Reflection Questionsgenerated
- In what areas of my life do I need to turn back to God?
- How can I cultivate a quiet confidence in my relationship with God?
- What does it mean for me to rely on God's strength rather than my own?
- How can I encourage others to seek God's salvation and rest?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the themes of repentance and salvation. Their quotations illustrate the enduring significance of God's call to His people.
The Apocalypse also threatens the seven churches unless they should repent. Nor would he, indeed, threaten the impenitent unless he pardoned the penitent.Early Church Fathers on Isaiah 30 →
Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy.Early Church Fathers on Isaiah 30 →
For thus says the Lord God, the Holy One of Israel: If you return and rest, you shall be saved; in quietness and in trust shall be your strength.Early Church Fathers on Isaiah 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 30:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill behaviour to the Lord, condescends to give them
Read John Gill on Isaiah 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
Read Robert Jamieson on Isaiah 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn returning, either from your present purpose of sending to Egypt, or unto God, as the LXX., and Syriac, and Arabic translators render it. Or, in quietness; for the verb from which this word come is elsewhere used in that sense, as Jeremiah 30 10 46:27. In quietness; in sitting still, and quieting your own minds. In confidence, to with, rightly placed upon me and my promises for your deliverance.
Read Matthew Poole on Isaiah 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.Ver. 15. The Holy One of Israel.] A style much in the mouths of God’ s prophets in those times. But what great arrogance is it in the Pope to take unto him the title of his Holiness! In returning and rest shall ye be saved.] This is the same in effect with that before. Preachers must be instant, stand to their work, and not be baffled out of their unpleasing messages. The Septuagint here have it, Si conversus ingemueris, tunc salvaberis.
Read John Trapp on Isaiah 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) In returning and rest . . .—The words describe a process of conversion, but the nature of that conversion is determined by the context. In this case it was the turning from the trust in man, with all its restless excitement, to a trust in God, full of calmness and of peace.
Read Charles John Ellicott on Isaiah 30 →
CambridgeThe Cambridge Bible for Schools and Colleges15–17. The true policy contrasted with the false. 15 re-echoes the great ruling principle of Isaiah’s statesmanship: comp. ch. Isaiah 7:4; Isaiah 7:9, Isaiah 28:16. For saith read with R.V. said. returning and rest … quietness and in confidence] The first expression describes the external policy, the second the attitude of mind, demanded by the occasion. On the one hand, averseness to war (Micah 2:8), renunciation of earthly help and a wise passivity in international affairs; on the other, calm reliance on Jehovah: in this last, the prophet says, they would have manifested the truest “strength” or courage.
Read Cambridge on Isaiah 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them.
Read Albert Barnes on Isaiah 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-17. The same Holy One continues. On condition alone of your turning back from Egypt and resting in my commands and counsels, can you be saved.
Read Daniel Denison Whedon on Isaiah 30 →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
For the Lord GOD, the Holy One of Israel, has said: “By repentance and rest you would be saved; your strength would lie in quiet confidence— but you were not willing.”
For thus said the Lord Yahweh, the Holy One of Israel, “You will be saved in returning and rest. Your strength will be in quietness and in confidence.” You refused,
For the Lord GOD, the Holy One of Israel, has said: “By repentance and rest you would be saved; your strength would lie in quiet confidence—but you were not willing.”
For this is what the master, the Lord, the Holy One of Israel says: “If you repented and patiently waited for me, you would be delivered; if you calmly trusted in me you would find strength, but you are unwilling.
Tyndale line
For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
For thus said the Lord Jehovah, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. And ye would not:
For thus said the Lord GOD, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
For thus sayd the Lord God, the Holy one of Israel, In rest and quietnes shall ye be saued: in quietnes and in confidence shall be your strength, but ye would not.
Strictly literal
For thus saith the Lord Jehovah, the Holy One of Israel: In returning and rest shall ye be saved, in quietness and confidence shall be your strength; but ye would not.
For thus said the Lord Jehovah, The Holy One of Israel: 'In returning and rest ye are saved, In keeping quiet and in confidence is your might, And ye have not been willing.
For thus said Lord YHWH, || The Holy One of Israel: “In returning and rest you are saved, || In keeping quiet and in confidence is your might,” || And you have not been willing.
For thus hath said the Lord Eternal, the Holy One of Israel, In repose and rest shall ye be helped; in quietness and in confidence shall be your strength; and ye would not.
For this is what the Lord Yahweh, the Holy One of Israel says, “In returning and resting you will be saved; in quietness and in trust will be your strength. But you were not willing.
From the Latin
For thus saith the Lord God the Holy One of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not:
Simplified
This is what the Lord God, the Holy One of Israel, said, If you repent and patiently trust in me, you would be saved; you would be strong if you had such calm confidence. But you refused to do it.
For the Lord, the Holy One of Israel, said, In quiet and rest is your salvation: peace and hope are your strength: but you would not have it so.
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 Dead Sea Scrolls, showing consistency in wording and meaning. The Septuagint offers a similar message but with variations in structure and phrasing, reflecting its own interpretative choices.
כִּ֣י כֹֽה־ אָמַר֩ אֲדֹנָ֨י יְהוִ֜ה קְד֣וֹשׁ יִשְׂרָאֵ֗ל בְּשׁוּבָ֤ה וָנַ֙חַת֙ תִּוָּ֣שֵׁע֔וּן בְּהַשְׁקֵט֙ וּבְבִטְחָ֔ה תִּהְיֶ֖ה גְּבֽוּרַתְכֶ֑ם וְלֹ֖א אֲבִיתֶֽם׃
11 of the 16 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.
כי כה אמר אדוני יהוה קדוש ישראל בשיבה ונחת תושעו׳ן בהשקט ובבטחה תהיה גבורת׳כם ולוא אביתם
16 words on the leather.
[כי] [כה] [אמר] [אדוני] [יהוה] [קדוש] ישראל [בשובה] [ונחת] [תושעו׳ן] [בהשקט] [ובבטחה] [תהיה] [גבורת׳כם] [ולא] [אביתם]
nothing on the leather here — 1 partly restored, 15 supplied entire by an editor.
[כיא] [כוה] אמר אדוני [יהוה] [קדוש] ישראל בשובה [ונחת] [תושעו׳ן] [בהשקט] [ובבטחה] [תהיה] גבורת׳כם [ולא] [אביתם]
2 words on the leather — 3 partly restored, 11 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 Isaiah 30:15
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
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-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
שׁוּבָה (shuwbah) refers to concepts of retirement or withdrawal, particularly in contexts like war. It is derived from the root word for 'return' (שׁוּב), and is used in verses such as Micah 2:8 and Isaiah 30:15.
שׁוּבָה n.f. retirement, withdrawal (from war, etc., cf. Mi 2:8);—Is 30:15.
done
H7729 שׁוּבָה retirement, withdrawal
7729 shuwbah shoo-baw'
from 7725; a return:--returning.
see HEBREW for 07725
שׁוּבָה (shu.vah) — returning.
retirement, withdrawal
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
נַ֫חַת (nachath) has meanings related to both rest and descent. It can refer to quietness or a state of rest, as well as a descent that may imply judgment or punishment. The word is built from the root meaning to rest or settle down. It appears in contexts such as Isaiah 30:30, where it is associated with divine judgment.
נַ֫חַת n.[f.] quietness, rest
base
נַ֫חַת n.[m.] descent;—only cstr., of י׳’s arm of judgment Is 30:30
ref
H5183a נַ֫חַת quietness, rest H5183b נַ֫חַת descent
5183 Nachath nakh'-ath
from 5182; a descent, i.e. imposition, unfavorable
(punishment) or favorable (food); also (intransitively;
perhaps from 5117), restfulness:--lighting down,
quiet(-ness), to rest, be set on.
see HEBREW for 05182
see HEBREW for 05117
נַ֫חַת (na.chat) — quietness.
1) rest, quietness
1a) quietness, quiet attitude
1b) rest (of death)
נַ֫חַת (na.chat) — descent.
descent (of judgment)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Niphal-Imperf-2mp | Suff — Verb niphal imperfect second person masculine plural · suffixHVNi2mp/Sn
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive absoluteHR/Vhaa
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
בִּטְחָה (bitḥah) is a feminine noun meaning 'trust' or 'confidence.' It is derived from the root word for trust, בָּטַח (baṭaḥ). The term appears in contexts emphasizing reliance and assurance, notably in Isaiah 30:15.
בִּטְחָה n.f. trusting Is 30:15
ref
H985 בִּטְחָה trusting
985 bitchah bit-khaw'
feminine of 984; trust:--confidence.
see HEBREW for 0984
בִּטְחָה (bit.chah) — trust.
trust, trusting, confidence
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
