Isaiah 64:9 — Word Study
WLCאַל־ תִּקְצֹ֤ף יְהוָה֙ עַד־ מְאֹ֔ד וְאַל־ לָעַ֖ד תִּזְכֹּ֣ר עָוֹ֑ן הֵ֥ן הַבֶּט־ נָ֖א עַמְּךָ֥ כֻלָּֽנוּ׃
BSAexcitementʻîyr Holy Placeqôdesh to behâyâh mouthmidbâr ZionTsîyôwn mouthmidbâr to behâyâh JerusalemYᵉrûwshâlaim Desolateshᵉmâmâh
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּקְצֹ֤ף | you be angry | Verb, Qal, jussive second person masculine singular |
| יְהוָה֙ | O Yahweh | Noun proper |
| עַד־ | up to | Preposition |
| מְאֹ֔ד | muchness | |
| וְאַל־ | and may not | Conjunction, particle |
| לָעַ֖ד | for ever | Preposition, noun common masculine singular absolute |
| תִּזְכֹּ֣ר | you remember | Verb, Qal, jussive second person masculine singular |
| עָוֹ֑ן | iniquity | Noun common, masculine singular absolute |
| הֵ֥ן | here! | Particle |
| הַבֶּט־ | look | Verb, Hiphil, imperative second person masculine singular |
| נָ֖א | please | Particle |
| עַמְּךָ֥ | [are] people your | Noun common masculine singular construct, suffix |
| כֻלָּֽנוּ׃ | all of us | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be angry, O LORD, beyond measure; do not remember our iniquity forever. Oh, look upon us, we pray; we are all Your people! |
| KJV | ¶ Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. |
| ASV | Be not wroth very sore, O Jehovah, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people. |
| YLT | Be not wroth, O Jehovah, very sore, Nor for ever remember iniquity, Lo, look attentively, we beseech Thee, Thy people [are] we all. |
| WEB | Don’t be furious, Yahweh. Don’t remember iniquity forever. Look and see, we beg you, we are all your people. |
| BBE | Be not very angry, O Lord, and do not keep our sins in mind for ever: give ear to our prayer, for we are all your people. |
The translations agree on the rendering of עָוֹן as iniquity.
The verse is structured as a series of urgent requests, highlighting the people's plea for mercy.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקֹדֶשׁ
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 64:9
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 Prayer for Mercygenerated
Isaiah 64:9 is a heartfelt plea from the people of Israel, asking the LORD not to be excessively angry and to forget their sins. They acknowledge their failures and implore God to look upon them with compassion, reminding Him of their identity as His people. This prayer reflects a deep desire for restoration and mercy amidst their suffering, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 2 | Psalm 38:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 3 | Psalm 74:1–2 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 4 | Psalm 79:5–9 | How long, O LORD? Will You be angry forever? Will Your jealousy burn like fire? |
| 5 | Jeremiah 10:24 | Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עָוֹן, 'a.Vongenerated
The Hebrew word עָוֹן (avon) denotes iniquity or moral evil, often associated with guilt and the consequences of sin. It captures the weight of wrongdoing that the people are pleading for God to overlook.
This noun is used throughout the Old Testament to describe not just individual acts of sin but also the inherent moral failures of humanity. Its presence in this verse underscores the seriousness of the people's request for forgiveness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of עָוֹן as iniquity, maintaining the sense of moral wrongdoing.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action being a plea to God not to be angry. The finite verbs תִּקְצֹף (tik.Tzof) and תִּזְכֹּר (tiz.Kor) govern the requests made by the people.
The structure emphasizes a series of urgent requests, with the people expressing their need for God's attention and mercy. The use of imperative forms highlights the intensity of their plea.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἁγίου to translate יְהוָה (Yahweh), indicating a focus on the holiness of God in the context of this plea.
This choice reflects an interpretation that emphasizes God's nature as holy and separate, which adds depth to the understanding of the people's request for mercy.
In plain words — the whole versegenerated
Isaiah 64:9 presents a prayer where the people ask God not to be angry or remember their sins forever. They plead for His compassion, recognizing their identity as His people. This reflects their desire for mercy and restoration.
Frequently Asked Questionsgenerated
It signifies a deep yearning for forgiveness and a desire for God to overlook past sins, allowing for a fresh start.
This emphasizes their collective identity and relationship with God, reinforcing their plea for mercy based on their status as His chosen people.
The term highlights the seriousness of God's displeasure due to the people's sins, making their plea for mercy all the more urgent.
It reflects a broader theme of lament and a call for restoration, as the people acknowledge their suffering and seek God's favor.
Reflection Questionsgenerated
- In what ways have I experienced God's mercy in my own life?
- How can I acknowledge my shortcomings and seek forgiveness in a similar way?
- What does it mean to me to be part of God's people?
- How can I express my needs and desires to God in prayer?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss God's anger and mercy, highlighting the people's relationship with Him.
The Lord gives to each person according to his deeds; against those who sin greatly and often he is very angry indeed, but he is angry in a mild way against those who do wrong in a few things and only for a short time.Early Church Fathers on Isaiah 64 →
They entreat God insistently concerning his removal from friendship with them. Since they had come to this situation through their many sins, they wove their prayers with great skill.Early Church Fathers on Isaiah 64 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 64:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not wroth very sore, O Lord,.... They knew not how to deprecate the displeasure of God entirely; having sinned so greatly against him, they were sensible they deserved his wrath; but entreat it
Read John Gill on Isaiah 64 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.
Read Robert Jamieson on Isaiah 64 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe not wroth very sore, O Lord, neither remember iniquity for ever, viz. Thou hast been angry with us a long time, be not so for ever; but deal with us as may best consist with a father’ s bowels. It hath reference both to quantity and time, that it might not be very great, nor of long durance. See on . We are all thy people, thy peculiar people, . Though we are very bad in ourselves, and very badly handled by our enemies, thou sufferest in our sufferings, for thou hast not people in covenant but us, and wilt thou not leave thyself a people in the world?
Read Matthew Poole on Isaiah 64 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 64:9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people.Ver. 9. Be not wroth very sore, O Lord.]]Neither overly much nor overly long, but "spare us, as a man spareth his own son that serveth him." This is commended for the best line in all Terence - “ Pro peccato magno paululum supplicii satis est Patri. ”
Read John Trapp on Isaiah 64 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Neither remember iniquity] For לעד תזכר laad tizcor, one of my MSS. has לעד תקצף laad tiktsoph, "be not angry," as in the preceding clause. This has been partially obliterated, and תזכר tizcor, written in the margin by a later hand: but this MS. abounds with words of this kind, all altered by later hands.
Read AdamClarke on Isaiah 64 →CambridgeThe Cambridge Bible for Schools and Colleges9. neither remember iniquity for ever] Psalms 79:8. The nation feels that it is bearing the inexhaustible penalty of past sins. Such a thought was specially natural after the Restoration, when it appeared as if even the immeasurable calamity of the Exile had not wiped out the arrears of hereditary guilt (cf. Zechariah 1:12).
Read Cambridge on Isaiah 64 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Be not wroth very sore — That is, mitigate thy wrath, deserved by us as a nation. We are all thy people — The idea national merges into the idea spiritual.
Read Daniel Denison Whedon on Isaiah 64 →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
Do not be angry, O LORD, beyond measure; do not remember our iniquity forever. Oh, look upon us, we pray; we are all Your people!
Don’t be furious, Yahweh. Don’t remember iniquity forever. Look and see, we beg you, we are all your people.
Do not be angry, O LORD, beyond measure; do not remember our iniquity forever. Oh, look upon us, we pray; we are all Your people!
Lord, do not be too angry! Do not hold our sins against us continually! Take a good look at your people, at all of us!
Tyndale line
¶ Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.
Be not wroth very sore, O Jehovah, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people.
Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people.
Be not very wroth, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.
Be not angry, O Lord, aboue measure, neither remember iniquitie for euer: lo, we beseech thee beholde, we are all thy people.
Strictly literal
Be not wroth very sore, O Jehovah, neither remember iniquity for ever. Behold, see, we beseech thee, we are all thy people.
Be not wroth, O Jehovah, very sore, Nor for ever remember iniquity, Lo, look attentively, we beseech Thee, Thy people [are] we all.
Do not be angry, O YHWH, very severely, || Nor remember iniquity forever, || Behold, look attentively, we implore You, || We [are] all Your people.
(64:8) Be not wroth, O Lord, so very greatly, and do not for ever remember [our] iniquity: behold, look, we beseech thee, thy people are we all.
Be not too angry, Yahweh, nor always call to mind against us our sins. Please look at us all, your people.
From the Latin
Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all thy people.
Simplified
Please limit your anger, Lord, and don't remember our sins forever. Look at us, and see that we are all your people.
Be not very angry, O Lord, and do not keep our sins in mind for ever: give ear to our prayer, for we are all your people.
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 Septuagint, though the latter's wording and structure differ. The Dead Sea Scrolls contain fragments that support the MT's reading but also show some restoration by editors, indicating the text's transmission history.
אַל־ תִּקְצֹ֤ף יְהוָה֙ עַד־ מְאֹ֔ד וְאַל־ לָעַ֖ד תִּזְכֹּ֣ר עָוֹ֑ן הֵ֥ן הַבֶּט־ נָ֖א עַמְּךָ֥ כֻלָּֽנוּ׃
7 of the 14 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.
ערי קודש׳כה היו מדבר ציון כמדבר הייתה ירושלימ שוממה
9 words of the verse are on this fragment. The rest of the verse is not on it.
[ערי] [קדש׳ך] [היו] [מדבר] [ציון] [מדבר] [היתה] [ירושלם] [שממה]
9 words of the verse are on this fragment — 9 supplied entire by an editor.
[ערי] [קדש׳ך] היו מדבר ציון [מדבר] [היתה] [ירושלם] [שממה]
9 words of the verse are on this fragment — 2 partly restored, 6 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 64:9
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
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)
HNpt — Noun properHNpt
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
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
HAcmsa — HAcmsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcmsa — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
HTj — ParticleHTj
her, in composition:
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
HVhv2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc/Sp1bp — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we