Isaiah 56:8 — Word Study
WLCנְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו׃
BSAThus declaresnᵉʼum [says, utters] the LordʼĂdônây [Adonay, Master] GODYᵉhôvih [Yehovah] who gathersqâbats [brings together, collects] of IsraelYisrâʼêl [God's chosen people] I will gatherqâbats▸ [bring together, assemble] to themʻal still othersʻôwd [yet, again, more, in addition] besides those already gatheredqâbats [in addition to, apart from, collected, assembled]
| Greek | English | Parsing |
|---|---|---|
| נְאֻם֙ | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| מְקַבֵּ֖ץ | [who] gathers | Verb, Piel, participle (active) masculine singular |
| נִדְחֵ֣י | [the] banished [ones] of | Verb, Niphal, participle (active) masculine plural common |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| ע֛וֹד | still | Adv |
| אֲקַבֵּ֥ץ | I will gather | Verb, Piel, imperfect first person common singular |
| עָלָ֖יו | to it | Preposition, suffix |
| לְנִקְבָּצָֽיו׃ | to gathered [ones] its | Preposition, verb niphal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus declares the Lord GOD, who gathers the dispersed of Israel: “I will gather to them still others besides those already gathered.” |
| KJV | The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. |
| ASV | The Lord Jehovah, who gathereth the outcasts of Israel, saith, Yet will I gather others to him, besides his own that are gathered. |
| YLT | An affirmation of the Lord Jehovah, Who is gathering the outcasts of Israel: 'Again I gather to him — to his gathered ones.' |
| WEB | The Lord Yahweh, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.” |
| BBE | The Lord God, who gets together the wandering ones of Israel, says, I will get together others in addition to those of Israel who have come back. |
Where they part company is ע֛וֹד — see How Translations Differ.
The main clause introduces God's declaration, followed by an infinitive phrase explaining His action and a prepositional phrase clarifying the scope of that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיְהֹוִה
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 56:8
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 Restoration of Israelgenerated
Isaiah 56:8 presents a message from the Lord regarding His desire to gather the scattered people of Israel. This verse emphasizes God's commitment to restoring His chosen people, as He promises to bring others in addition to those already gathered. This theme of gathering is prevalent throughout the prophetic literature, highlighting God's active role in the redemption and unification of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 11:11–12 | On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| 2 | Isaiah 27:12–13 | In that day the LORD will thresh from the flowing Euphrates to the Wadi of Egypt, and you, O Israelites, will be gathered one by one. |
| 3 | Isaiah 54:7 | “For a brief moment I forsook you, but with great compassion I will bring you back. |
| 4 | Psalm 106:47 | Save us, O LORD our God, and gather us from the nations, that we may give thanks to Your holy name, that we may glory in Your praise. |
| 5 | Psalm 107:2–3 | Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — מְקַבֵּ֖ץ, me.ka.Betzgenerated
The word מְקַבֵּ֖ץ (*meqabbētz*) is a participle of the verb קָבַץ (*qabats*), meaning 'to gather' or 'to collect.' It indicates an ongoing action, emphasizing God's role in bringing His people together. The Piel stem suggests an intensive action, which in this context conveys God's deliberate effort to unite the dispersed.
This gathering is not merely a physical assembly but also a spiritual restoration, as it reflects God's desire to reclaim those who have been thrust away. The participial form highlights the continuous nature of this action, showing that God is actively involved in the process of bringing His people back to Him.
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 gathers, which is consistent with the KJV and ASV, both of which also use gathers for מְקַבֵּ֖ץ.
Where others part company with the BSB they part company over the word ע֛וֹד — still (BSB, DRA, FBV) versus yet (ASV, KJV) or again (LSV). This reflects different nuances in the sense of continuation or addition.
Sentence Structuregenerated
The main verb מְקַבֵּ֖ץ (*meqabbētz*) governs the sentence, with several phrases elaborating on the action. The structure shows a clear subject-verb-object format, where the subject is the Lord and the action is gathering the dispersed of Israel.
The order of the Hebrew words places emphasis on God's authority as the speaker, followed by the action of gathering, which is central to the message. The use of participles and prepositional phrases enriches the meaning, indicating both the ongoing nature of the gathering and the specific people involved.
Septuagint Backgroundgenerated
In the Septuagint, מְקַבֵּ֖ץ is rendered as συνάγων (*synagōn*), which means 'gathering' or 'collecting.' This choice emphasizes the action of bringing people together, aligning with the Hebrew meaning but also suggesting a communal aspect inherent in the Greek term.
The use of συνάγων can imply a broader gathering, potentially extending beyond Israel to include others, reflecting the inclusive nature of God's promise.
In plain words — the whole versegenerated
Isaiah 56:8 shows God declaring His intention to gather the scattered people of Israel. He promises to bring more people to them, emphasizing His ongoing commitment to restore His chosen ones. This reflects God's love and desire for unity among His people.
Frequently Asked Questionsgenerated
It signifies God's active role in restoring and uniting His people who have been scattered or banished, emphasizing His commitment to their well-being.
This indicates that God's plan for Israel is expansive and inclusive, showing that He desires to bring more people into His fold, not just those who are already part of the community.
It highlights the prophetic message of hope and restoration for Israel, which is a recurring theme throughout the book of Isaiah, emphasizing God's faithfulness to His covenant people.
We see God's compassion and desire for unity among His people, demonstrating His role as a loving shepherd who seeks to gather and restore those who are lost.
Reflection Questionsgenerated
- In what ways have I experienced God's gathering in my own life?
- How can I be a part of God's work in bringing others into His community?
- What does it mean for me to be included in God's promises of restoration?
- How can I reflect God's character of gathering and restoring in my relationships with others?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss God's promise of gathering His people. Quotations from Jerome and Procopius of Gaza illustrate their interpretations and theological insights.
Their burnt offerings and their sacrifices will please me on my altar: for my house will be called a house of prayer for all peoples, says the Lord God,Early Church Fathers on Isaiah 56 →
The Savior, however, is gentle not only with the nations. For he says, “I will gather the scattered of Israel.” For these were far from the community in the law, being far away from Judah,Early Church Fathers on Isaiah 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 56:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord God, which gathereth the outcasts of Israel, saith,.... Not the outcasts of literal Israel, the captives in Babylon, and elsewhere; but of spiritual Israel, and who are cast out, not by the
Read John Gill on Isaiah 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
Read Robert Jamieson on Isaiah 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich gathereth the outcasts of Israel; which will gather to himself, and bring into their own land, those poor Israelites which are, or shall be, cast out of their own land, and from God’ s presence, and dispersed in divers parts of the world. Yet will I gather others to him, beside those that are gathered unto him; as there are some few Gentiles whom I have made proselytes, and added to the Jewish church, so I shall make another and a far more comprehensive gathering of the Gentiles, whom I shall bring into the same church with the Jews, making both Jews and Gentiles one fold under one Shepherd, as it is promised, .
Read Matthew Poole on Isaiah 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 56:8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather [others] to him, beside those that are gathered unto him.Ver. 8. Which gathereth the outcasts of Israel.] According to that ancient promise of his. None of his shall be lost for looking after; he will "fetch back his banished," as that witty woman said. Yet will I gather others to him.] Strangers, eunuchs, all mine "other sheep that are not yet of this fold," together with all my stragglers; those that are relapsed will I recover.
Read John Trapp on Isaiah 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The Lord God . . . saith.—The phrase is the normal one for introducing an oracle of special importance. This, so to speak, was to be one of the “faithful sayings” of Isaiah. We can hardly fail to find in John 10:16 a deliberate reproduction of Isaiah’s thought. The first clause refers clearly to the gathering of the heathen as following on that of the “outcasts” of Israel.
Read Charles John Ellicott on Isaiah 56 →CambridgeThe Cambridge Bible for Schools and Colleges8. The Lord God … saith] Saith the Lord Jehovah &c. The formula usually follows the sentence to which it refers; here it introduces it, as ch. Isaiah 1:24; Zechariah 12:1; Psalms 110:1. which gathereth the dispersed of Israel] Cf. ch. Isaiah 11:12; Psalms 147:2. Yet will I gather others &c.] Lit. “I will yet further gather to him, to his gathered ones.” “His gathered ones” is the antithesis to the “dispersed” above. The language certainly suggests (though it may not absolutely prove) that a partial gathering has taken place: the promise is that yet more shall be gathered, and, amongst these, men from “all peoples.”
Read Cambridge on Isaiah 56 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord God - This verse is a continuation of the promise made in the previous verses, that those of other nations would be united to the ancient people of God.
Read Albert Barnes on Isaiah 56 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Outcasts — Equality thus declared, alike to Gentile and Jew, is no afterthought; not a new purpose sprung up from new exigencies in the course of history.
Read Daniel Denison Whedon 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
Thus declares the Lord GOD, who gathers the dispersed of Israel: “I will gather to them still others besides those already gathered.”
The Lord Yahweh, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.”
Thus declares the Lord GOD, who gathers the dispersed of Israel: “I will gather to them still others besides those already gathered.”
The sovereign Lord says this, the one who gathers the dispersed of Israel: “I will still gather them up.”
Tyndale line
The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
The Lord Jehovah, who gathereth the outcasts of Israel, saith, Yet will I gather others to him, besides his own that are gathered.
The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside his own that are gathered.
The Lord GOD who gathereth the outcasts of Israel, Yet will I gather others to him, besides those that are gathered to him.
The Lord God sayth, which gathereth the scattered of Israel, Yet wil I gather to them those that are to be gathered to them.
Strictly literal
The Lord Jehovah, who gathereth the outcasts of Israel, saith: Yet will I gather [others] to him, with those of his that are gathered.
An affirmation of the Lord Jehovah, Who is gathering the outcasts of Israel: 'Again I gather to him — to his gathered ones.'
A declaration of Lord YHWH, || Who is gathering the outcasts of Israel: “Again I gather to him—to his gathered ones.”
Thus saith the Lord Eternal who gathereth the outcasts of Israel, I will yet gather [others] to him, beside his own gathered [outcasts].
this is the declaration of the Lord Yahweh, who gathers the outcasts of Israel— I will still gather others in addition to them.”
From the Latin
The Lord God, who gathereth the scattered of Israel, saith: I will still gather unto him his congregation.
Simplified
This is what the Lord God says, who brought back the scattered people of Israel: I will bring back still others to join you.
The Lord God, who gets together the wandering ones of Israel, says, I will get together others in addition to those of Israel who have come back.
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 is supported by the Septuagint and several Dead Sea Scrolls, which confirm the essential wording and meaning of the verse. The scrolls show slight variations, with some words restored, but the core message remains consistent across these ancient witnesses.
נְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו׃
5 of the 10 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.
נואמ אדוני יהוה מקבץ נדחי ישראל עוד אקבץ עלי׳ו לנקבצי׳ו
10 words on the leather.
[נאם] [אדני] יהוה מקבץ נדחי ישראל עוד אקבץ [עלי׳ו] [לנקבצי׳ו]
4 words on the leather — 2 partly restored, 4 supplied entire by an editor.
נאם אדני יהוה מקבץ נדחי ישראל עוד אקבץ לנקבצ׳ו
9 words of the verse are on this fragment — 1 partly restored.
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 56:8
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.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
HVNrmpc — Verb · Niphal · participle (active) masculine plural commonHVNrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Prep | V-Niphal | Suff — Preposition · verb niphal participle (active) masculine plural common · suffixHR/VNrmpc/Sp3ms