Isaiah 54:8 — Word Study
WLCבְּשֶׁ֣צֶף קֶ֗צֶף הִסְתַּ֨רְתִּי פָנַ֥י רֶ֙גַע֙ מִמֵּ֔ךְ וּבְחֶ֥סֶד עוֹלָ֖ם רִֽחַמְתִּ֑יךְ אָמַ֥ר גֹּאֲלֵ֖ךְ יְהוָֽה׃ ס
BSAIn a surgeshetseph△ [overflowing, outburst] of angerqetseph [wrath, rage] I hidçâthar■ [concealed, veiled] My facepânîym [presence, countenance] from youmin for a momentregaʻ [brief instant, short time] but with everlastingʻôwlâm [forever, age-during] kindnesschêçêd [lovingkindness, mercy] I will have compassion on yourâcham■ [pity, love] saysʼâmar■ the LORDYᵉhôvâh [Yehovah, the Redeemer] your Redeemergâʼal [Savior, Deliverer]
| Greek | English | Parsing |
|---|---|---|
| בְּשֶׁ֣צֶף | in a flood of | Preposition, noun common masculine singular construct |
| קֶ֗צֶף | wrath | Noun common, masculine singular absolute |
| הִסְתַּ֨רְתִּי | I hid | Verb, Hiphil, perfect first person common singular |
| פָנַ֥י | face my | Noun common masculine plural construct, suffix |
| רֶ֙גַע֙ | a moment | Noun common, masculine singular absolute |
| מִמֵּ֔ךְ | from you | Preposition, suffix |
| וּבְחֶ֥סֶד | and in covenant loyalty of | Conjunction, preposition, noun common masculine singular construct |
| עוֹלָ֖ם | perpetuity | Noun common, masculine singular absolute |
| רִֽחַמְתִּ֑יךְ | I will have compassion on you | Verb piel perfect first person common singular, suffix |
| אָמַ֥ר | he says | Verb, Qal, perfect third person masculine singular |
| גֹּאֲלֵ֖ךְ | redeemer your | Verb qal participle (active) masculine singular common, suffix |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer. |
| KJV | In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. |
| ASV | In overflowing wrath I hid my face from thee for a moment; but with everlasting lovingkindness will I have mercy on thee, saith Jehovah thy Redeemer. |
| YLT | In overflowing wrath I hid my face [for] a moment from thee, And in kindness age-during I have loved thee, Said thy Redeemer — Jehovah! |
| WEB | In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your Redeemer. |
| BBE | In overflowing wrath my face was veiled from you for a minute, but I will have pity on you for ever, says the Lord who takes up your cause. |
The translations agree on the meanings of the key terms in this verse.
The sentence contains a main clause followed by contrasting statements, emphasizing the shift from anger to kindness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָתַר
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 54:8
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 — God's Promise of Compassiongenerated
Isaiah 54:8 reveals a profound emotional exchange between God and His people. In this verse, God acknowledges a brief moment of anger, yet He promises everlasting kindness and compassion. This reflects the larger context of God's relationship with Israel, where moments of discipline are followed by assurances of love and redemption, emphasizing His commitment to His covenant people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 47:6 | I was angry with My people; I profaned My heritage, and I placed them under your control. You showed them no mercy; even on the elderly you laid a most heavy yoke. |
| 2 | Isaiah 57:16–17 | For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made. |
| 3 | Zechariah 1:15 | but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’ |
| 4 | Isaiah 8:17 | I will wait for the LORD, who is hiding His face from the house of Jacob. I will put my trust in Him. |
| 5 | Isaiah 45:15 | Truly You are a God who hides Himself, O God of Israel, the Savior. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שֶׁצֶף, be.She.tzefgenerated
The word שֶׁ֫טֶף (shetseph) denotes an overflowing or flood, often associated with intense emotions such as anger. It is derived from a root meaning 'to flow' and captures the idea of a powerful emotional outburst.
In this verse, it signifies the depth of God's anger, which is intense but ultimately temporary. The use of this term emphasizes the contrast between the fleeting nature of divine anger and the enduring nature of His compassion.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meanings of the key terms in this verse.
Sentence Structuregenerated
The main finite verb is הִסְתַּ֨רְתִּי, I hid, which governs the entire sentence. It is followed by a prepositional phrase indicating the cause of the action, a noun phrase describing what was hidden, and a temporal phrase indicating the duration.
The structure emphasizes the contrast between the temporary hiding of God's face and the promise of everlasting kindness, with the emotional weight resting on the verb indicating God's action.
Septuagint Backgroundgenerated
In the Septuagint, שֶׁ֫טֶף is rendered as θυμῷ (thymō), which refers to anger or wrath. This choice highlights the emotional intensity of God's response.
The choice of μικρῷ (mikro) for קֶצֶף emphasizes the smallness of the moment of anger in contrast to the vastness of God's kindness.
In plain words — the whole versegenerated
Isaiah 54:8 shows God expressing a moment of anger towards His people, but He quickly reassures them of His everlasting kindness and compassion. This verse highlights the temporary nature of God's anger compared to His enduring love and commitment to redeeming His people.
Frequently Asked Questionsgenerated
Hiding His face signifies a withdrawal of His presence or favor, often in response to sin or disobedience.
God's kindness is described as everlasting, indicating a commitment to love and mercy that transcends temporary anger.
The term 'Redeemer' emphasizes God's role in restoring and saving His people, highlighting His commitment to their well-being.
This verse encapsulates the themes of judgment and redemption prevalent throughout Isaiah, showing that while God may discipline His people, His ultimate desire is to restore them.
Reflection Questionsgenerated
- In what ways have I experienced God's kindness in my life despite moments of discipline?
- How can I better understand the balance between God's anger and His compassion?
- What does it mean for me to see God as my Redeemer?
- How can I reflect God's kindness to others in my relationships?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on this verse, emphasizing the contrast between God's brief anger and His eternal mercy.
“And by my eternal mercy I will have mercy on you.” For the season of anger is short and brief in comparison with the measure of the boundless loving-kindness given to us from God.Early Church Fathers on Isaiah 54 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 54:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn a little wrath I hid my face from thee for a moment,.... This signifies much the same as before, when God hides his face from his people, withdraws his gracious presence, and does not grant the
Read John Gill on Isaiah 54 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
Read Robert Jamieson on Isaiah 54 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI hid my face; I removed the means and pledges of my presence and kindness. With everlasting kindness; with kindness to thee and thy seed through all succeeding generations, here and unto all eternity.
Read Matthew Poole on Isaiah 54 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 54:8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.Ver. 8. In a little wrath.] God can let forth his wrath in minnums, in little bubbles, as the word here rendered "wrath" properly signifieth. This wrath to the saints is but love displeased, and soon pacified again. I hid my face from thee.] God sometimes concealeth his love out of increasement of love; he departeth from us, but then turneth again and looketh through the chinkers, as that martyr phraseth it, to see how we take it. Fathers leave their children, saith one, the other side the stile, and help them over when they cry; they seem…
Read John Trapp on Isaiah 54 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) In a little wrath.—The Hebrew has the rhetorical emphasis of rhyme, bĕ ?shetsheph, guetseph, literally, in a gush or burst, of wrath, which, however terrible at the time, endured but for a moment.
Read Charles John Ellicott on Isaiah 54 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I hid my face from thee for a moment] The word רגע rega is omitted by the Septuagint, Syriac, and two MSS. of Kennicott's, and two of De Rossi's. It seems to embarrass rather than to help the sentence. Forte reponi debet pro שצף shetseph, quod potest a קצף ketseph errore scribae originem duxisse. "Perhaps it ought to be substituted for שצף shetseph, an error probably made by some scribe from its similarity to קצף ketseph." - Secker. Thy Redeemer] גאלך goalech: but for this word three of De Rossi's MSS. have מרחמך merachamech, thy commiserator.
Read AdamClarke on Isaiah 54 →CambridgeThe Cambridge Bible for Schools and Colleges8. In a little wrath] In an outbreak of wrath (Heb. shιηeph qιηeph). The word shιηeph is probably another form (chosen for the sake of assonance) of shιṭ ?eph which occurs in Proverbs 27:4.
Read Cambridge on Isaiah 54 →Albert Barnes1798–1870Barnes' Notes on the BibleIn a little wrath - The Syriac renders this, ‘In great wrath.’ The Vulgate, ‘In a moment of indignation.’ The Septuagint, ‘In a little wrath.’ (Noyes renders it in accordance with the view of
Read Albert Barnes on Isaiah 54 →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
In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer.
In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your Redeemer.
In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer.
In a burst of anger I rejected you momentarily, but with lasting devotion I will have compassion on you,” says your protector, the Lord.
Tyndale line
In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
In overflowing wrath I hid my face from thee for a moment; but with everlasting lovingkindness will I have mercy on thee, saith Jehovah thy Redeemer.
In overflowing wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy redeemer.
In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
For a moment, in mine anger, I hid my face from thee for a litle season, but with euerlasting mercy haue I had compassion on thee, sayth the Lord thy redeemer.
Strictly literal
In the outpouring of wrath have I hid my face from thee for a moment; but with everlasting loving-kindness will I have mercy on thee, saith Jehovah, thy Redeemer.
In overflowing wrath I hid my face [for] a moment from thee, And in kindness age-during I have loved thee, Said thy Redeemer — Jehovah!
In overflowing wrath I hid My face [for] a moment from you, || And in perpetual kindness I have loved you, || Said your Redeemer—YHWH!
In a little wrath did I hide my face for a moment from thee; but with everlasting kindness will I have mercy on thee, saith thy Redeemer the Lord.
In a flood of anger I hid my face from you momentarily; but with everlasting covenant faithfulness I will have mercy on you— says Yahweh, the one who rescues you.
From the Latin
In a moment of indignation have I hid my face a little while from thee, but with everlasting kindness have I had mercy on thee, said the Lord thy Redeemer.
Simplified
In a moment of anger I turned my face away from you, but now with trustworthy love I will always be kind to you, says the Lord, your Redeemer.
In overflowing wrath my face was veiled from you for a minute, but I will have pity on you for ever, says the Lord who takes up your cause.
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 (MT) presents Isaiah 54:8 as 'In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,' which is largely confirmed by the Dead Sea Scrolls (1Qisaa) that closely match the MT wording. The Septuagint (LXX) also aligns with the MT in meaning, although its specific wording and structure differ. The 4Q57 and 4Q58 manuscripts of the Dead Sea Scrolls contain only partial text and are heavily edited, making direct comparisons challenging, but they support the core themes found in the MT and 1Qisaa. Overall, the main witnesses agree on the essential message of the verse, highlighting God's temporary hiding of His face contrasted with His everlasting kindness.
בְּשֶׁ֣צֶף קֶ֗צֶף הִסְתַּ֨רְתִּי פָנַ֥י רֶ֙גַע֙ מִמֵּ֔ךְ וּבְחֶ֥סֶד עוֹלָ֖ם רִֽחַמְתִּ֑יךְ אָמַ֥ר גֹּאֲלֵ֖ךְ יְהוָֽה׃ ס
10 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
בשצף קצף הסתרתי פנ׳י רוגע ממ׳ך ובחסדי עולם רחמתי׳ך אמר גואל׳כי יהוה
12 words on the leather.
[בשצף] [קצף] [הסתרתי] [פנ׳י] [רגע] ממ׳ך ובחסדי עולם [רחמתי׳ך] [אמר] [גאל׳ך] [יהוה]
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[בשצף] [קצף] [הסתרתי] [פנ׳י] רגע ממ׳ך ובחסד [עולם] [רחמתי׳ך] [אמר] [גאל׳ך] [יהוה]
2 words on the leather — 1 partly restored, 9 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 54:8
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.
שֶׁ֫טֶף (shetseph) refers to an overflowing or flood, often associated with an outburst of anger. It is linked to the concept of flooding, as noted in various lexicons. The word is derived from another term for flood, שֶׁ֫טֶף (H7858), and is noted for its emotional connotation.
שֶׁ֫טֶף, שֶׁ֫צֶף n.m. flood
base
H8241 שֶׁ֫טֶף, שֶׁ֫צֶף, שֵׁטֶף
8241 shetseph sheh'-tsef
from 7857 (for alliteration with 7110); an outburst (of
anger):--little.
see HEBREW for 07857
see HEBREW for 07110
שֶׁצֶף (she.tseph) — overflowing.
flood, downpour, overflowing
Another spelling of she.teph (שֶׁ֫טֶף "flood" H7858)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
→ (Anger, judgment, punishment)
→ See ANGER
→ See GOD, ANGER OF
→ See JUDGMENT
→ See PUNISHMENT, DIVINE
→ See PUNISHMENT, ETERNAL
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
N-ms — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2fs
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
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…
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
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
V-Piel-Perf-1cs | Suff — Verb piel perfect first person common singular · suffixHVpp1cs/Sp2fs
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
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2fs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt