Psalms 83:4 — Word Study
WLCאָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי וְלֹֽא־ יִזָּכֵ֖ר שֵֽׁם־ יִשְׂרָאֵ֣ל עֽוֹד׃
BSAuponʻal Amawʻam be shrewdʻâram counselçôwd to adviseyâʻats uponʻal to treasuretsâphan
| Greek | English | Parsing |
|---|---|---|
| אָמְר֗וּ | they have said | Verb, Qal, perfect third person common plural |
| לְ֭כוּ | come | Verb, Qal, imperative second person masculine plural |
| וְנַכְחִידֵ֣ם | and let us annihilate them | Conjunction, verb hiphil first person common plural, suffix |
| מִגּ֑וֹי | from a nation | Preposition, noun common masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִזָּכֵ֖ר | it will be remembered | Verb, Niphal, imperfect third person masculine singular |
| שֵֽׁם־ | [the] name of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֣ל | Israel | Noun proper |
| עֽוֹד׃ | again |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | saying, “Come, let us erase them as a nation; may the name of Israel be remembered no more.” |
| KJV | They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. |
| ASV | They have said, Come, and let us cut them off from being a nation; That the name of Israel may be no more in remembrance. |
| YLT | They have said, 'Come, And we cut them off from [being] a nation, And the name of Israel is not remembered any more.' |
| WEB | “Come,” they say, “let’s destroy them as a nation, that the name of Israel may be remembered no more.” |
| BBE | They have said, Come, let us put an end to them as a nation; so that the name of Israel may go out of man's memory. |
The translations agree on the intent of erasure in נַכְחִידֵ֣ם — see How Translations Differ.
The structure consists of a main clause followed by two subordinate phrases, indicating the call to action and the desired outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַל
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 — Psalms 83:4
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 Plot Against Israelgenerated
Psalms 83:4 reveals a conspiracy among nations to eliminate Israel from existence, wishing to obliterate their identity and memory. This verse highlights the collective intention of these adversaries, as they conspire against God's chosen people, echoing sentiments found in other scriptures about the enemies of Israel, such as in Exodus 1:10 and Jeremiah 31:36.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 1:10 | Come, let us deal shrewdly with them, or they will increase even more; and if a war breaks out, they may join our enemies, fight against us, and leave the country. ” |
| 2 | Esther 3:6–9 | And when he learned the identity of Mordecai’s people, he scorned the notion of laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai’s people, the Jews, throughout the kingdom of Xerxes. |
| 3 | Proverbs 1:12 | let us swallow them alive like Sheol, and whole like those descending into the Pit. |
| 4 | Jeremiah 11:19 | For I was like a gentle lamb led to slaughter; I did not know that they had plotted against me: “Let us destroy the tree with its fruit; let us cut him off from the land of the living, that his name may be remembered no more.” |
| 5 | Jeremiah 31:36 | “Only if this fixed order departed from My presence, declares the LORD, would Israel’s descendants ever cease to be a nation before Me.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נַכְחִידֵ֣ם, nakh.chi.Demgenerated
The verb נַכְחִידֵ֣ם (nakhchid) is derived from the root כָּחַד (kachad), which means to hide or conceal. In this context, it conveys the intent to completely destroy or erase a nation from memory.
The Hiphil form indicates a causative action, suggesting that the conspirators are not merely wishing for this erasure but actively seeking to bring it about. This word emphasizes the severity of their intent against Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as let us erase, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse is structured around a series of clauses, with the main verb אָמְר֗וּ (they have said) leading the thought. The imperative לְ֭כוּ (come) follows, calling for action, and is linked to the subsequent verb וְנַכְחִידֵ֣ם (let us annihilate).
This construction emphasizes the collective voice of the conspirators, highlighting their unified intent against Israel.
Septuagint Backgroundgenerated
The Septuagint translates נַכְחִידֵ֣ם as γνώμην (gnōmēn), which can mean 'opinion' or 'intention.' This choice reflects a slightly different nuance, focusing on the conspirators' mindset rather than the direct action of destruction.
This indicates a broader interpretation of their intent, suggesting not only an action but also a deliberative process behind their desire to erase Israel.
In plain words — the whole versegenerated
Psalms 83:4 shows the enemies of Israel plotting to erase them as a nation, wishing for their name to be forgotten forever. This reflects a common theme of opposition against God's chosen people, emphasizing the seriousness of their intent.
Frequently Asked Questionsgenerated
They plan to erase Israel as a nation, wishing for their identity and memory to be completely forgotten.
The name represents God's chosen people and their covenant relationship with Him, making their erasure a direct attack on God's purposes.
This verse echoes themes found in other parts of the Bible, where enemies conspire against God's people, as seen in Exodus 1:10.
It shows the ongoing spiritual battle against God's people and the lengths to which adversaries will go to undermine His plans.
Reflection Questionsgenerated
- What does this verse reveal about the intentions of those opposed to God's people?
- How can I stand firm in my identity as part of God's chosen people?
- What actions can I take to support those who are marginalized or oppressed today?
- In what ways can I pray for the protection and remembrance of God's people?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting the intent to destroy Israel from among the nations.
"They have said, Come, and let us destroy them from a nation" [Psalms 83:4].Early Church Fathers on Psalms 83 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 83:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have said,.... Secretly in their hearts, or openly to one another, and gave it out in the most public manner, as what they had consulted and determined upon; see Psalms 74:8, come, and let us
Read John Gill on Psalms 83 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. They have said, Come, and let us cut them off - let us extirpate them.
Read Robert Jamieson on Psalms 83 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhereby they showed both their implacable rage and malice, and their great assurance of success.
Read Matthew Poole on Psalms 83 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 83:4 They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance.Ver. 4. They have said, Come, &c.] The wicked have their Come, Proverbs 1:11, as well as the saints, Isaiah 2:3; Isaiah 2:5 Zechariah 8:21, but for a worse purpose. Let us cut them off] "Them," by way of contempt, as not worth naming, they were so base. The devil and his imps would utterly root out the Church; but that cannot be, Jeremiah 31:36 Matthew 16:18. That the name of Israel, &c.] But Israel hath still a name, when Moab, Ammon, Edom, &c., live but by fame only. See Jeremiah 48:2.
Read John Trapp on Psalms 83 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For this attack against, not only the independence, but even the continued existence of Israel as a nation, compare Esther 3:6; Esther 3:9; Jeremiah 11:19; Jeremiah 31:36; Jeremiah 48:2; Isaiah 7:8.
Read Charles John Ellicott on Psalms 83 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Let us cut them off] Let us exterminate the whole race, that there may not be a record of them on the face of the earth. And their scheme was well laid: eight or ten different nations united themselves in a firm bond to do this; and they had kept their purpose so secret that the king of Judah does not appear to have heard of it till his territories were actually invaded, and the different bodies of this coalition had assembled at En-gedi. Never was Judah before in greater danger.
Read AdamClarke on Psalms 83 →CambridgeThe Cambridge Bible for Schools and Colleges4. from being a nation] Their aim is to obliterate the name of Israel from the map of the world. For the phrase cp. Jeremiah 48:2; and see Psalms 74:8; 1Ma 5:2. that the name &c.] More accurately, and so the name of Israel shall be remembered no more.
Read Cambridge on Psalms 83 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have said, Come, and let us cut them off ... - Let us utterly destroy them, and root them out from among the nations.
Read Albert Barnes on Psalms 83 →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
saying, “Come, let us erase them as a nation; may the name of Israel be remembered no more.”
“Come,” they say, “let’s destroy them as a nation, that the name of Israel may be remembered no more.”
saying, “Come, let us erase them as a nation; may the name of Israel be remembered no more.”
They say, “Come on, let’s annihilate them so they are no longer a nation! Then the name of Israel will be remembered no more.”
Tyndale line
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
They have said, Come, and let us cut them off from being a nation; That the name of Israel may be no more in remembrance.
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
They haue said, Come and let vs cut them off from being a nation: and let the name of Israel be no more in remembrance.
Strictly literal
They say, Come, and let us cut them off from being a nation, and let the name of Israel be mentioned no more.
They have said, 'Come, And we cut them off from [being] a nation, And the name of Israel is not remembered any more.'
They have said, “Come, and we cut them off from [being] a nation, || And the name of Israel is not remembered anymore.”
(83:5) They have said, Come, and let us cut them off from being a nation; and the name of Israel shall be remembered no more.
They have said, “Come, and let us destroy them as a nation. Then the name of Israel will no longer be remembered.”
From the Latin
For the sparrow hath found herself a house, and the turtle a nest for herself where she may lay her young ones: Thy altars, O Lord of hosts, my king and my God.
Simplified
They say, “Come on! Let's destroy them as a nation so the name ‘Israel’ will be completely forgotten.”
They have said, Come, let us put an end to them as a nation; so that the name of Israel may go out of man's memory.
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 presents the verse as אָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי וְלֹֽא־ יִזָּכֵ֖ר שֵֽׁם־ יִשְׂרָאֵ֣ל עֽוֹד׃, while the Septuagint matches 6 of the 9 words, reflecting a similar sentiment but with a different structure. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, suggesting consistency across these ancient witnesses.
אָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי וְלֹֽא־ יִזָּכֵ֖ר שֵֽׁם־ יִשְׂרָאֵ֣ל עֽוֹד׃
6 of the 9 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.
על עמ׳ך יערימו סוד ויתיעצו על צפוני׳ך
7 words of the verse are on this fragment — 2 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 Psalms 83:4
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2mp — 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,"…
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
HC/Vhu1cp/Sp3mp — Conjunction · verb hiphil first person common plural · suffixHC/Vhu1cp/Sp3mp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
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
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc — 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…
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
HNpl — 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)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.