Isaiah 56:12 — Word Study
WLCאֵתָ֥יוּ אֶקְחָה־ יַ֖יִן וְנִסְבְּאָ֣ה שֵׁכָ֑ר וְהָיָ֤ה כָזֶה֙ י֣וֹם מָחָ֔ר גָּד֖וֹל יֶ֥תֶר מְאֹֽד׃
BSAComeʼâthâh [approach, draw near] let me getlâqach [fetch, retrieve] the wineyayin [fermented wine] let us imbibeçâbâʼ [drink excessively, become drunk] the strong drinkshêkâr [intoxicating liquor] and tomorrowmâchâr [morrow, the next day] will behâyâh like todayzeh [this day, the present] only farmᵉʼôd [much, exceedingly] bettergâdôwl [great, abundant]
| Greek | English | Parsing |
|---|---|---|
| אֵתָ֥יוּ | come | Verb, Qal, imperative second person masculine plural |
| אֶקְחָה־ | let me take | Verb, Qal, infinitive construct first person common singular |
| יַ֖יִן | wine | Noun common, masculine singular absolute |
| וְנִסְבְּאָ֣ה | and let us drink | Conjunction, verb qal infinitive construct first person common plural |
| שֵׁכָ֑ר | strong drink | Noun common, masculine singular absolute |
| וְהָיָ֤ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| כָזֶה֙ | like this | Preposition, particle |
| י֣וֹם | day | Noun common, masculine singular absolute |
| מָחָ֔ר | tomorrow | Noun common, masculine singular absolute |
| גָּד֖וֹל | great | Adj |
| יֶ֥תֶר | abundance | Noun common, masculine singular absolute |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!” |
| KJV | Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. |
| ASV | Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, a day great beyond measure. |
| YLT | 'Come ye, I take wine, And we drink, quaff strong drink, And as this day hath been to-morrow, Great — exceeding abundant!' |
| WEB | “Come,” they say, “I will get wine, and we will fill ourselves with strong drink; and tomorrow will be as today, great beyond measure.” |
| BBE | Come, they say, I will get wine, and we will take strong drink in full measure; and tomorrow will be like today, full of pleasure. |
Where they part company is גָּד֖וֹל and מְאֹֽד׃ — see How Translations Differ.
The structure of the verse emphasizes the invitation and the subsequent promise, with the main verb leading the way.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָחָר
verbאָתָה
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 56:12
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 — A Call to Indulgencegenerated
Isaiah 56:12 presents a scene where the speaker encourages indulgence in wine and strong drink, suggesting that tomorrow will be even better than today. This reflects a mindset focused on immediate pleasure without concern for consequences, similar to other warnings against excess found in the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:22 | Woe to those who are heroes in drinking wine and champions in mixing beer, |
| 2 | Isaiah 28:7–8 | These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling in their judgments. |
| 3 | Proverbs 31:4–5 | It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, |
| 4 | Hosea 4:11 | Promiscuity, wine, and new wine take away understanding. |
| 5 | Amos 6:3–6 | You dismiss the day of calamity and bring near a reign of violence. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — אֵתָ֥יוּ, 'e.Ta.yugenerated
The verb אָתָה (athah) means 'to come' or 'to arrive.' It is a Qal imperative, indicating a command directed at a group. This word invites others to approach, suggesting an openness to gathering for a shared experience.
In this context, the invitation to אֵתָ֥יוּ serves as a call to join in a moment of revelry, setting the tone for the indulgent atmosphere that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has great, and so do the KJV and ASV: all three maintain the sense of magnitude in גָּד֖וֹל.
Sentence Structuregenerated
The finite verb אֵתָ֥יוּ (come) governs the entire verse, with several phrases expanding on the invitation and the subsequent promise. The structure emphasizes the speaker's command and the collective response expected from the audience.
The sequence of verbs and objects creates a rhythm that mirrors the invitation's urgency and the celebratory nature of the proposed actions.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for this verse, indicating a possible interpretive choice by the translators. The absence of a direct translation for אֵתָ֥יוּ suggests a focus on the communal aspect of the invitation rather than a literal rendering.
This choice may reflect a broader cultural understanding of revelry and indulgence in the Hellenistic context.
In plain words — the whole versegenerated
Isaiah 56:12 invites listeners to enjoy wine and strong drink, suggesting that tomorrow will be even better than today. This reflects a carefree attitude towards life and indulgence in pleasure.
Frequently Asked Questionsgenerated
It suggests a focus on immediate pleasure and a carefree attitude towards the future.
It reflects a common theme in Scripture that cautions against overindulgence and the consequences of such behavior.
The invitation reflects a cultural acceptance of revelry and communal drinking, common in ancient Near Eastern societies.
While it promotes enjoyment, it also serves as a cautionary reminder of the potential pitfalls of excess.
Reflection Questionsgenerated
- What are some ways I have seen the consequences of indulgence in my life?
- How can I balance enjoyment with responsibility in my own life?
- What does this verse teach about community and shared experiences?
- In what ways can I encourage others to enjoy life without falling into excess?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 56:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome ye, say they,.... Either to their fellow bishops and priests, when got together, jovially carousing; or to the common people, encouraging them in luxury and intemperance: I will fetch wine; out
Read John Gill on Isaiah 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.
Read Robert Jamieson on Isaiah 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSay they, unto their brethren, by office and in iniquity; unto their fellow priests, or other jolly companions. We will fill ourselves; we will drink not only to delight, but even to drunkenness, as the word signifies, , and elsewhere. To-morrow shall be as this day, and much more abundant; which showeth their dreadful security and contempt of God, and of his judgments, and their total and resolved abandoning of all care of their own or people’ s souls.
Read Matthew Poole on Isaiah 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 56:12 Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant.Ver. 12. Come ye.] The wicked have their "come ye," as well as the godly. I will fetch wine.] A pastor should be no winebibber or ale-stake. Ebrietas in se culpas complectitur omnes. Drunkenness is a soul fault in any man, saith Petrus Ravenas, but in a minister it is a sacrilege, especially if he draw on others to it, as here, and as the Popish priests do at Paris and Lovain, where the best wine is called vinum theologicum, the wine of theologians, and they used to lengthen out their drunken compotations. And tomorrow shall be as…
Read John Trapp on Isaiah 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Come ye, say they . . .—The words in italics are necessary to complete the sense; but their absence from the Hebrew is noticeable, and noteworthy as an example of the prophet’s bold use of a dramatic form. He represents the false prophet as giving a feast to his friends, and promising a yet more splendid banquet on the morrow. Here again we note continuity of character (Isaiah 22:13). Comp. Luke 12:19, which reads almost like an echo of this passage. (Comp. the dramatic form of Isa 28:9-10.)
Read Charles John Ellicott on Isaiah 56 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. I will fetch wine - "Let us provide wine"] For אקחה ekchah, first person singular, an ancient MS. has נקחה nikchah, first person plural; and another ancient MS. has אק ak upon a rasure. So the Syriac, Chaldee, and Vulgate render it. The spirit of this epicurean sentiment is this: Let us indulge ourselves in the present time to the utmost, and instead of any gloomy forebodings of the future, let us expect nothing but increasing hilarity for every day we shall live. Thus they, "Counting on long years of pleasure here, Are quite unfurnished for the world to come."
Read AdamClarke on Isaiah 56 →CambridgeThe Cambridge Bible for Schools and Colleges12. As an illustration of their highest idea of enjoyment, one of these watchmen is introduced inviting his fellows to a prolonged carousal. Cf. ch. Isaiah 5:11 f., 22, Isaiah 28:1; Isaiah 28:7 f.; Micah 2:11. we will fill ourselves &c.] a coarse bacchanalian expression: “we will swill strong drink.” and much more abundant] Rather, as R.V. (a day) great beyond measure!
Read Cambridge on Isaiah 56 →Albert Barnes1798–1870Barnes' Notes on the BibleCome ye, say they - (compare the notes at Isaiah 22:13). That is, one says to another, ‘I will fetch wine;’ or as we would say, ‘I will take another glass.’ The object is to describe a drinking-bout,
Read Albert Barnes on Isaiah 56 →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
“Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!”
“Come,” they say, “I will get wine, and we will fill ourselves with strong drink; and tomorrow will be as today, great beyond measure.”
“Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!”
Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’
Tyndale line
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, a day great beyond measure.
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, a day great beyond measure.
Come ye, say they , I will bring wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant.
Come, I wil bring wine, and we wil fill our selues with strong drinke, and to morowe shalbe as this day, and much more abundant.
Strictly literal
Come, [say they,] I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, [and] much more abundant.
'Come ye, I take wine, And we drink, quaff strong drink, And as this day hath been to-morrow, Great — exceeding abundant!'
“Come, I take wine, || And we drink, gulp strong drink, || And tomorrow has been as this day, || Great—exceedingly abundant!”
Come ye, I will fetch wine, and let us swallow abundantly of strong drink; and like this day shall it be tomorrow, excellent and in very great abundance.
“Come,” they say, “let us drink wine and liquor. Tomorrow will be like today, a day great beyond measure.”
From the Latin
Come, let us take wine, and be filled with drunkenness: and it shall be as today, so also tomorrow, and much more.
Simplified
“Come on,” they say, “I'll get some wine and let's get drunk! We'll do this today, and tomorrow we'll drink so much more!”
Come, they say, I will get wine, and we will take strong drink in full measure; and tomorrow will be like today, full of pleasure.
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 aligns closely with the Dead Sea Scrolls, with both preserving the original wording. The Septuagint, while not providing a direct translation, confirms the overall message of indulgence and excess.
אֵתָ֥יוּ אֶקְחָה־ יַ֖יִן וְנִסְבְּאָ֣ה שֵׁכָ֑ר וְהָיָ֤ה כָזֶה֙ י֣וֹם מָחָ֔ר גָּד֖וֹל יֶ֥תֶר מְאֹֽד׃
12 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.
אתיו ונקח יין ונסבה שכר ויהי כזה היום ומחר גדול יתר מואד
12 words on the leather.
אתיו אקח יין ונסבאה שכר והיה כזה יום [מחר] גדול יתר מאד
10 words on the leather — 1 partly restored, 1 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 56:12
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.
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
סָבָא (sa.va) means to drink heavily or imbibe. It can refer to becoming tipsy or being a drunkard, with a specific mention of drunkards in Ezekiel 23:42. The entries suggest a focus on the act of drinking to satiety, though there is some uncertainty about the plural form referring to wine-bibbers.
ref
H5433a סָבָא imbibe, drink largely H5433b סָבָא Qr = drunkards, wine-bibbers(?)
5433 caba' saw-baw'
a primitive root; to quaff to satiety, i.e. become
tipsy:--drunkard, fill self, Sabean, (wine-)bibber.
סָבָא (sa.va) — to imbibe.
1) to drink heavily or largely, imbibe
1a) (Qal)
1a1) to imbibe
סָבָא (sa.va) — be drunk.
wine-bibber, drunkard (participle) (subst)
Conj | V-Qal-1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
N-ms — Noun common · masculine singular absoluteHNcmsa
See WINE.
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-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Prep | Pron — Preposition · particleHR/Tm
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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.
מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used adverbially to refer to the day following the present day or to future time. The word is derived from a root meaning 'deferred.' All entries consistently emphasize its use in relation to time.
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
to-morrow (the day following the present day)
= in future time
base
H4279 מָחָר used oft. as adv., to-morrow, in time to come . to-morrow (the day following the present day)
. = in future time
4279 machar maw-khar'
probably from 309; properly, deferred, i.e. the morrow;
usually (adverbially) tomorrow; indefinitely,
hereafter:--time to come, tomorrow.
see HEBREW for 0309
מָחָר (ma.char) — tomorrow.
1) tomorrow, in time to come, in the future
1a) tomorrow (as the day following the present day)
1b) in future time
N-ms — Noun common · masculine singular absoluteHNcmsa
too-mor'-o.
See MORROW.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa