Isaiah 30:8 — Word Study
WLCעַתָּ֗ה בּ֣וֹא כָתְבָ֥הּ עַל־ ל֛וּחַ אִתָּ֖ם וְעַל־ סֵ֣פֶר חֻקָּ֑הּ וּתְהִי֙ לְי֣וֹם אַחֲר֔וֹן לָעַ֖ד עַד־ עוֹלָֽם׃
BSAGobôwʼ nowʻattâh [at this very moment] writekâthab it onʻal a tabletlûwach [a polished stone, wood, or metal surface] in their presenceʼêth [before their eyes, as witnesses] and inscribechâqaq it onʻal a scrollçêpher [a written document, a book] it will behâyâh▸ for the daysyôwm to comeʼachărôwn [the future, the time ahead] foreverʻad and everʻôwlâm [without end, eternally]
| Greek | English | Parsing |
|---|---|---|
| עַתָּ֗ה | now | Adverb |
| בּ֣וֹא | go | Verb, Qal, imperative second person masculine singular |
| כָתְבָ֥הּ | write it | Verb qal imperative second person masculine singular, suffix |
| עַל־ | on | Preposition |
| ל֛וּחַ | a tablet | Noun common, masculine singular absolute |
| אִתָּ֖ם | with them | Preposition, suffix |
| וְעַל־ | and on | Conjunction, preposition |
| סֵ֣פֶר | a scroll | Noun common, masculine singular absolute |
| חֻקָּ֑הּ | inscribe it | Verb qal imperative second person masculine singular, suffix |
| וּתְהִי֙ | so may it be | Conjunction, verb qal jussive third person feminine singular |
| לְי֣וֹם | for a day | Preposition, noun common masculine singular absolute |
| אַחֲר֔וֹן | future | Adj |
| לָעַ֖ד | for ever | Preposition, noun common masculine singular absolute |
| עַד־ | until | Preposition |
| עוֹלָֽם׃ | perpetuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever. |
| KJV | ¶ Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: |
| ASV | Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever. |
| YLT | No, go in, write it on a tablet with them, And on a book engrave it, And it is for a latter day, for a witness unto the age, |
| WEB | Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come forever and ever. |
| BBE | Now go, put it in writing before them on a board, and make a record of it in a book, so that it may be for the future, a witness for all time to come. |
Where they part company is אַחֲרוֹן — see How Translations Differ.
The sentence is structured with a main command followed by details on how and why the command should be executed.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 30:8
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 Prophecy of Isaiahgenerated
Isaiah 30:8 instructs the prophet to write a message on a tablet and a scroll for future generations. This directive highlights the importance of recording God's words as a testimony against disobedience and as a guide for those to come. The surrounding verses emphasize the rebellious nature of the people and their rejection of divine guidance, making the written record all the more crucial.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 8:1 | Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz. |
| 2 | Deuteronomy 31:19–22 | Now therefore, write down for yourselves this song and teach it to the Israelites; have them recite it, so that it may be a witness for Me against them. |
| 3 | Job 19:23–24 | I wish that my words were recorded and inscribed in a book, |
| 4 | Jeremiah 36:2–28 | “Take a scroll and write on it all the words I have spoken to you concerning Israel, Judah, and all the nations, from the day I first spoke to you during the reign of Josiah until today. |
| 5 | Jeremiah 51:60 | Jeremiah had written on a single scroll about all the disaster that would come upon Babylon—all these words that had been written concerning Babylon. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — חֻקָּהּ, chu.Kahgenerated
The Hebrew word חָקַק (*chaqaq*) means 'to inscribe' or 'to decree.' It conveys the act of engraving or marking something with authority, often in the context of laws or important messages. The imperative form here indicates a command to establish a lasting record.
This word is significant in the context of the verse, as it emphasizes the permanence and authority of the message being inscribed. It reflects the seriousness of the directive to document God's words for future generations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase inscribe it. The KJV and ASV also maintain this wording, emphasizing the act of writing with authority.
Where translations differ, they do so primarily in the rendering of אַחֲרוֹן — future (NETB) versus the future (BBE). This distinction reflects subtle differences in interpretation regarding the time frame referenced.
Sentence Structuregenerated
The main verb בּוֹא, go, governs the entire sentence, with several phrases attached: an infinitive phrase detailing what to do, a prepositional phrase indicating where to write, and clauses that describe the purpose and nature of the writing.
The structure emphasizes the command's urgency and significance, with the imperative form of the verbs underscoring the importance of the action to be taken.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֻקָּהּ is rendered as ἔσται — may it be. This choice suggests a slight interpretive shift, focusing on the outcome of the decree rather than the act of inscribing itself, which may indicate a broader understanding of the text's implications.
The Greek translation captures the essence of the command while also adapting it for its audience, reflecting the continuity of God's message through different languages and cultures.
In plain words — the whole versegenerated
Isaiah 30:8 tells us that God commands the prophet to write a message on a tablet and a scroll in the presence of the people. This message is meant for future generations and serves as a lasting witness to God's words, emphasizing the importance of recording divine instruction.
Frequently Asked Questionsgenerated
To inscribe means to write down carefully and permanently, ensuring that the message is preserved for future generations, as a testimony of God's words.
The message serves as a witness to God's truth and guidance, reminding future generations of their responsibilities and the consequences of disobedience.
A tablet refers to a polished surface, possibly made of stone, wood, or metal, used for writing significant messages, similar to the tablets of the Ten Commandments.
This verse is part of a larger message where God addresses the rebellious nature of His people, highlighting the need for a written record to guide them and hold them accountable.
Reflection Questionsgenerated
- What are some ways I can ensure that God's messages are preserved in my life?
- How can I share the importance of God's word with future generations?
- In what ways do I see the relevance of this message in today's world?
- How can I apply the act of inscribing God's truth in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of recording God's words as a testimony. Their insights highlight the enduring relevance of Isaiah's message.
Now, write for them on a tablet. Carefully inscribe it in the book: and it shall be a testimony until the last day. The Hebrews say that in the Prophets there is one spirit, and all times are connected before the Lord.Early Church Fathers on Isaiah 30 →
[Isaiah] set his prophecy down in writing in a new book so that, after his prophecy was fulfilled, what he had written might bear witness against the Jews of what the inspired prophet predicted to them a long time before.Early Church Fathers on Isaiah 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 30:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow go, write it before them in a table, and note it in a book,.... Meaning their sins, their rebellion against God, their trust in an arm of flesh, and contempt of the divine word; or the prophecy
Read John Gill on Isaiah 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: A table - a tablet (Habakkuk 2:2), which should set in public, containing the
Read Robert Jamieson on Isaiah 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWrite it; write this prophecy and warning which I have now delivered. Before them; in their presence, in the public assembly; for the prophets were many times commanded to do such actions, as well as to deliver their messages. In a table, and note it in a book; so this was to be written twice over; once in a table, to be handed up in some public place, that all that were then and there present might read it; and again in a book, that it might be kept for the use of posterity. That it may be for the time to come, as a witness for me and against them, that I have given them fair warning, and they have wilfully run upon their own ruin.
Read Matthew Poole on Isaiah 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:Ver. 8. Now go, write before them in a table, and note it in a book.] He had proclaimed it before, but with ill success. Now he is commanded to commit it to writing, for a testimony against them to all posterity, viz., that they had been told in two words what were their best course to take for their own security and safeguard; but they thought it better to trot to Egypt than to trust in God. Now, therefore, if they suffer and smart, as they must, for their contempt and contumacy, the blame must be laid upon themselves alone. Who else can be faulted, whenas they…
Read John Trapp on Isaiah 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Now go, write it before them in a table.—We have before seen this in one of Isaiah’s methods for giving special emphasis to his teaching (Isaiah 8:1). The word, we may believe, passed into the act in the presence of his astonished hearers. In some way or other he feels sure that what he is about to utter goes beyond the immediate occasion, and has a lesson for all time which the world would not willingly let die. Others, following the Vulg., take the verb as an imperative: “They are boasters; cease from them.” (Superbia tantum est; quiesce.)
Read Charles John Ellicott on Isaiah 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. For ever and ever - "For a testimony for ever"] לעד leed. So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and I. D. II. ειςμαρτυριον, which two words have been lost out of the other copies of the Septuagint.
Read AdamClarke on Isaiah 30 →
CambridgeThe Cambridge Bible for Schools and Colleges8. What is it that Isaiah is here directed to commit to writing? According to Delitzsch, the contents of the short oracle, Isaiah 30:6-7; according to others, merely the pithy sentence with which it closes. That is not impossible; the mention of a “tablet” indicates some short and striking inscription. But since a “book” is mentioned along with the tablet, it is probable that Isaiah at this time wrote down a summary of all his deliverances on the subject of the Egyptian alliance. Not improbably the “book” so prepared was the basis of the present collection of prophecies, ch. 28–32. The incident is closely parallel to that referred to in ch. Isaiah 8:16, where Isaiah prepares documentary…
Read Cambridge on Isaiah 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleNow go - This is a direction to the prophet to make a permanent record of the character of the Jewish people.
Read Albert Barnes 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
Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever.
Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come forever and ever.
Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever.
Now go, write it down on a tablet in their presence, inscribe it on a scroll, so that it might be preserved for a future time as an enduring witness.
Tyndale line
¶ Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever.
Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
Now go, and write it before them in a table, and note it in a booke that it may be for the last day for euer and euer:
Strictly literal
Now go, write it before them on a tablet, and record it in a book, that it may be for the time to come, as a witness for ever,
No, go in, write it on a tablet with them, And on a book engrave it, And it is for a latter day, for a witness unto the age,
No, go in, write it on a tablet with them, || And inscribe it on a scroll, || And it is for a latter day, for a witness for all time,
Now go, write it before them on a table, and note it in a book, that it may be for the latest time to come, for ever, and to eternity:
Now go, write it in their presence on a tablet, and inscribe it on a scroll, that it may be preserved for the time to come as a testimony.
From the Latin
Now therefore go in and write for them upon box, and note it diligently in a book, and it shall be in the latter days for a testimony for ever.
Simplified
Now go and write all this down on a tablet and on a scroll so that it will last forever and ever.
Now go, put it in writing before them on a board, and make a record of it in a book, so that it may be for the future, a witness for all time to come.
Word by word, the decisions they made
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 largely agree on the wording of this verse, with the scrolls providing partial restorations that align closely with the MT. The Septuagint, while differing in word order, retains the core message, indicating a consistent tradition in the preservation of this text.
עַתָּ֗ה בּ֣וֹא כָתְבָ֥הּ עַל־ ל֛וּחַ אִתָּ֖ם וְעַל־ סֵ֣פֶר חֻקָּ֑הּ וּתְהִי֙ לְי֣וֹם אַחֲר֔וֹן לָעַ֖ד עַד־ עוֹלָֽם׃
11 of the 15 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.
עתה בוא כותב׳הא על לוח אות׳ם ועל ספר חק׳ה ותהי ליומ אחרון לעד עד עולם
15 words on the leather.
[עתה] [בוא] כתוב על לוח [את׳ם] [ועל] [ספר] [חק׳ה] [ותהי] [ליום] [אחרון] [לעד] [עד] [עולם]
1 word on the leather — 2 partly restored, 12 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 30:8
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3fs
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 — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
לוּחַ (luwach) refers to a tablet, board, or plate, typically made of stone, wood, or metal. It is notably associated with the stone tablets containing the Ten Commandments. The entries highlight its use for various types of surfaces, including wooden boards and metal plates, particularly in the context of Solomon's temple.
לוּחַ n.m. tablet, board or plank, plate
chiefly of stone tablets on which ten words were written
wooden boards; planks
(metal) plates on bases of lavers in Solomon’s temple
base
H3871 לוּחַ tablet, board or plank, plate
3871 luwach loo'-akh
or luach {loo'-akh}; from a primitive root; probably meaning
to glisten; a tablet (as polished), of stone, wood or
metal:--board, plate, table.
לוּחַ (lu.ach) — tablet.
1) board, slab, tablet, plank
1a) tablets (of stone)
1b) boards (of wood)
1c) plate (of metal)
N-ms — Noun common · masculine singular absoluteHNcmsa
tab'-let: A rigid flat sheet (plate, pad or slab) used to receive writing. Stone, clay, wood and perhaps bronze, gold and lead tablets, at least, are mentioned in the Bible. In the Old English sense of "locket" the word is incorrectly used in the King James Version also of what the Revised Version (British and American) translates as "armlets," margin "necklaces" (Ex 35:22; Nu 31:50) and "perfume boxes" (Isa 3:20).
The technical Hebrew word for tablet, luach, is generally translated in both the King James Version and the Revised Version (British and American) as "table." This is used for stone, wood or metal plates or tablets with or without writing. In Isaiah (30:8) where the Revised Version (British and American) translates…
Tablet
Probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.
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/Sp3mp
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
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-ms — Noun common · masculine singular absoluteHNcmsa
skrol.
See ROLL.
חָקַק (chaqaq) is a Hebrew verb meaning to cut in, engrave, or inscribe. It encompasses the actions of marking out or tracing, particularly in the context of laws or decrees. The word can also imply a sense of authority, as in a lawgiver or commander. Notably, it is linked to the act of enacting laws, suggesting a foundational role in governance.
[חָקַק] vb. cut in, inscribe, decree
Qal
cut in
cut in or on, upon, engrave, inscribe
trace, mark out
of a law, engrave, inscribe
Po‛el inscribe (as a law), enact (poet.)
prescriber of laws, hence (as sovereign authority in a warlike clan) commander
commander’s staff
Pu. that which is decreed
Hoph. inscribed
base
H2710 [חָקַק] cut in, inscribe, decree .. cut in
. cut in or on, upon, engrave, inscribe
. trace, mark out
. of a law, engrave, inscribe
.inscribe (as a law), enact (poet.) . prescriber of laws, hence (as sovereign authority in a warlike clan) commander
. commander’s staff
. that which is decreed
. inscribed
2710 chaqaq khaw-kak'
a primitive root; properly, to hack, i.e. engrave (Judges
5:14, to be a scribe simply); by implication, to enact (laws
being cut in stone or metal tablets in primitive times) or
(gen.) prescribe:--appoint, decree, governor, grave, lawgiver,
note, pourtray, print, set.
חָקַק (cha.qaq) — to decree.
1) to cut out, decree, inscribe, set, engrave, portray, govern
1a) (Qal)
1a1) to cut in
1a2) to cut in or on, cut upon, engrave, inscribe
1a3) to trace, mark out
1a4) to engrave, inscribe (of a law)
1b) (Poel)
1b1) to inscribe, enact, decree
1b2) one who decrees, lawgiver (participle)
1c) (Pual) something decreed, the law (participle)
1d) (Hophal) to be inscribed
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3fs
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
Conj | V-Qal-Juss-3fs — Conjunction · verb qal jussive third person feminine singularHC/Vqj3fs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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.
The Hebrew word אַחֲרוֹן (*acharown*) means 'last' or 'coming after.' It can refer to both spatial and temporal contexts, indicating something that is behind or subsequent. The entries highlight its use in describing location (e.g., western) and time (e.g., latter). There is no significant disagreement among the lexicons.
אַחֲרוֹן 61 f. אַחֲרוֹנָה, pl. אַחֲרֹנִים (also אַחֲרוֹנִים), adj. from אַחַר, coming after or behind
of place, behind, hindermost
of time, latter or last
base
H314 אַחֲרוֹן f. אַחֲרוֹנָה, pl. אַחֲרֹנִים (also אַחֲרוֹנִים), coming after or behind
314 'acharown akh-ar-one'
or (shortened) ;acharon {akh-ar-one'}; from 309; hinder;
generally, late or last; specifically (as facing the east)
western:--after (-ward), to come, following,
hind(-er, -ermost, -most), last, latter, rereward,
ut(ter)most.
see HEBREW for 0309
אַחֲרוֹן (a.cha.ron) — last.
1) behind, following, subsequent, western
1a) behind, hindermost, western (of location)
1b) later, subsequent, latter, last (of time)
Adj — AdjHAamsa
fu'-tur, fu'-chur.
See ESCHATOLOGY.
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
