Zechariah 4:1 — Word Study
WLCוַיָּ֕שָׁב הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיְעִירֵ֕נִי כְּאִ֖ישׁ אֲשֶׁר־ יֵע֥וֹר מִשְּׁנָתֽוֹ׃
BSAThen the angelmălʼâk [messenger of God, heavenly representative] who was speakingdâbar [communicating, conveying a message] returnedshûwb▸ [came back, turned back] and woke meʻûwr▸ [roused, stirred] as a manʼîysh [human being, individual] is awakenedʻûwr▸ [stirred, alerted] from his sleepshênâh [state of rest, slumber]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֕שָׁב | and he returned | Verb, Qal, sequential imperfect third person masculine singular |
| הַמַּלְאָ֖ךְ | the angel | Particle, noun common masculine singular absolute |
| הַדֹּבֵ֣ר | who was speaking | Particle, verb qal participle (active) masculine singular |
| בִּ֑י | with me | Preposition, suffix |
| וַיְעִירֵ֕נִי | and he roused me | Verb hiphil sequential imperfect third person masculine singular, suffix |
| כְּאִ֖ישׁ | like a person | Preposition, noun common masculine singular absolute |
| אֲשֶׁר־ | who | Particle |
| יֵע֥וֹר | he is roused | Verb, Niphal, imperfect third person masculine singular |
| מִשְּׁנָתֽוֹ׃ | from sleep his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep. |
| KJV | And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, |
| ASV | And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep. |
| YLT | And the messenger who is speaking with me doth turn back, and stir me up as one who is stirred up out of his sleep, |
| WEB | The angel who talked with me came again and wakened me, as a man who is wakened out of his sleep. |
| BBE | And the angel who was talking to me came again, awaking me as a man out of his sleep. |
Translations agree on the key elements of the verse, particularly the actions of the angel.
The structure of the sentence is straightforward, with a main clause followed by descriptive and comparative phrases that clarify the actions and context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 — Zechariah 4:1
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 Vision of the Lampstandgenerated
Zechariah 4:1 describes a moment when an angel communicates with Zechariah, returning to him and waking him from sleep. This interaction sets the stage for a significant vision about God's plans and the role of His people, echoing themes found in previous prophetic messages. The context emphasizes divine communication and the awakening of understanding, as seen in Zechariah's subsequent vision in Zechariah 4:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 1:9–13 | “What are these, my lord?” I asked. And the angel who was speaking with me replied, “I will show you what they are.” |
| 2 | Zechariah 2:3 | Then the angel who was speaking with me went out, and another angel came out to meet him |
| 3 | Zechariah 3:6–7 | Then the angel of the LORD gave this charge to Joshua: |
| 4 | 1 Kings 19:5–7 | Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said, “Get up and eat.” |
| 5 | Jeremiah 31:26 | At this I awoke and looked around. My sleep had been most pleasant to me. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וַיָּ֕שָׁב, vai.Ya.shovgenerated
The word שׁוּב (shuwb) means to return or turn back. It can refer to a physical return or a metaphorical one, such as returning to God or repenting. In this verse, it indicates the angel's action of returning to Zechariah, which is significant in the context of divine communication.
This verb is in the Qal form, indicating a simple action performed by the subject, in this case, the angel. The use of the sequential imperfect tense shows that this action is part of a narrative unfolding, marking the angel's return as a pivotal moment in the vision.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses returned for וַיָּ֕שָׁב.
Sentence Structuregenerated
The main verb of the sentence is וַיָּ֕שָׁב, and he returned, which governs the structure of the verse. The sentence includes a noun phrase for the subject, הַמַּלְאָ֖ךְ (the angel), and two clauses that describe the actions taken by the angel.
The order emphasizes the angel's return and subsequent action of waking Zechariah, highlighting the angel's role in divine communication.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֕שָׁב as ἐπέστρεψεν (he returned), which carries a similar meaning. This choice reflects a direct correspondence to the Hebrew's emphasis on the act of returning.
The use of ἄγγελος for הַמַּלְאָ֖ךְ indicates a consistent understanding of the angel as a messenger of God, aligning with the Hebrew context.
In plain words — the whole versegenerated
Zechariah 4:1 tells us that an angel spoke to Zechariah and then returned to wake him from his sleep, just as a man is awakened from his slumber. This moment is crucial for understanding the vision that follows.
Frequently Asked Questionsgenerated
The angel's return signifies a re-engagement with Zechariah, highlighting the importance of divine communication in the unfolding vision.
This comparison emphasizes the suddenness and significance of the awakening, suggesting a transition from a state of unawareness to one of alertness and understanding.
Angels in Zechariah serve as messengers of God, conveying important revelations and guidance to the prophet.
This verse connects to other prophetic messages by illustrating the theme of divine communication and the awakening of understanding in the context of God's plans for His people.
Reflection Questionsgenerated
- In what ways have I experienced moments of awakening or realization in my own life?
- How can I be more receptive to divine messages or guidance?
- What does it mean to me that God communicates through messengers?
- How can I apply the lessons from Zechariah's vision to my own understanding of God's plans?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the angel's role in awakening Zechariah and the significance of this divine interaction.
And the angel who spoke to me came back and woke me up like a man who is awakened from his sleep. LXX: And the angel who spoke to me came back and woke me up as a man is usually awakened from his sleep.Early Church Fathers on Zechariah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the angel that talked with me,.... See Zechariah 1:9: came again, and waked me, as a man that is wakened out of his sleep; into which he fell, after he had had the former vision; see Daniel 8:18.
Read John Gill on Zechariah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And the angel that talked with me came again, and waked me, as a man that is wakened out of his
Read Robert Jamieson on Zechariah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 4 By the golden candlestick is foreshowed the good success of Zerubbabel’ s foundation, ; by the two olive trees the two anointed ones, . The angel that talked with me; Christ, who for some time had left Zechariah, and bestowed some time on new dressing, and cleansing, and adorning Joshua, the high priest. Came again: this is the fourth time of Christ’ s revealing his mind to this prophet by vision. Waked me; either roused him out of a drowsy fit and bodily sleep, or out of an ecstasy, or wonder, that surprising him, he was as if asleep; or shaked him out of a sluggish negligence, or an observance of these things. CHAPTER 4 Waked me; either roused him out of a drowsy fit and bodily…
Read Matthew Poole on Zechariah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 4:1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,Ver. 1. And the angel that talked with me] Came again] After some absence, as it may seem; and a new vision or revelation received from God to be imparted to the prophet. And waked me, as a man that is wakened, &c.] It fared with the prophet (notwithstanding the former visions) as with a drowsy person; who though awakened and set to work, is ready to fall asleep at it. So Peter, James, and John (those pillars, as they are called, Galatians 2:9), fell asleep at their very prayers, Matthew 26:40, such dull metal are the best men made of; and so weak is the flesh, be the spirit…
Read John Trapp on Zechariah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIV. FOURTH VISION.—THE GOLDEN . (1) Came again, and waked.—Better, possibly, again waked me, the construction being similar to that of Zec 5:1. But it is not impossible that the angel had gone forth, as before (Zechariah 2:3), to receive some fresh instruction from a higher angel, or from God, and that now he came back again. From this verse it would appear that between some of the visions the prophet fell into a state of lethargy, and that the angel roused him; or it may be that all the visions are seen in a dream, and that he only seemed in his dream to be woke up. (See Note on Zechariah 1:8.)
Read Charles John Ellicott on Zechariah 4 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IV The prophet, overpowered by his last vision, is roused by the angel to behold another, 1; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, 2-10. The angel's explanation of the golden candlestick, and of the two olive trees, 11-14. NOTES ON CHAP. IV Verse 1. The angel - came again, and waked me] Abp. Newcome considers this vision as represented on the same night, Zechariah 1:8, with the preceding ones. See the latter part of Zec 4:10, compared with Zechariah 3:9. After some…
Read AdamClarke on Zechariah 4 →CambridgeThe Cambridge Bible for Schools and CollegesThe Fifth Vision. The Golden Candlestick, Zechariah 4:1-14. Roused by the Interpreting Angel from a sleep or stupor, into which he appears to have fallen, Zechariah 3:1, the prophet sees a golden candlestick or lamp-stand. Like that originally placed in the Tabernacle, it has seven lamps, but they are fed by a bowl placed above them, from which the oil is conveyed into them by pipes, Zechariah 4:2. The bowl itself is supplied with oil by two olive-trees, standing one on either side of the lamp, which empty their oil into the bowl, each through a golden tube, Zechariah 4:3; Zechariah 4:12. At the request of Zechariah, Zechariah 4:4, the Interpreting Angel, with some show of surprise that…
Read Cambridge on Zechariah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe angel came again - The angel (as before Zechariah 2:3) had gone forth to receive some fresh instruction from a higher angel or from God. And awakened me - As a man is awakened out of sleep.
Read Albert Barnes on Zechariah 4 →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
Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep.
The angel who talked with me came again and wakened me, as a man who is wakened out of his sleep.
Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep.
The angelic messenger who had been speaking with me then returned and woke me, as a person is wakened from sleep.
Tyndale line
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,
And the Angel that talked with mee, came againe and waked mee, as a man that is raysed out of his sleepe,
Strictly literal
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep.
And the messenger who is speaking with me doth turn back, and stir me up as one who is stirred up out of his sleep,
And the messenger who is speaking with me turns back, and stirs me up as one who is stirred up out of his sleep,
And the angel that spoke with me came back again, and waked me up, as a man that is wakened up out of his sleep;
Then the angel who was talking with me turned and roused me like a man roused from his sleep.
From the Latin
And the angel that spoke in me came again: and he waked me, as a man that is wakened out of his sleep.
Simplified
Then the angel I had been talking to returned and got my attention, like waking someone from sleep.
And the angel who was talking to me came again, awaking me as a man out of his sleep.
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 and the Septuagint largely agree in their wording, with the Septuagint providing a direct translation of the Hebrew terms. The Dead Sea Scrolls show some missing words but maintain the core elements of the verse.
וַיָּ֕שָׁב הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיְעִירֵ֕נִי כְּאִ֖ישׁ אֲשֶׁר־ יֵע֥וֹר מִשְּׁנָתֽוֹ׃
8 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.
וישוב [המלאך] [הדבר] [ב׳י] [ויעיר׳ני] [כאיש] אשר [יעור] [משנת׳ו]
2 words on the leather — 7 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 Zechariah 4:1
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp1bs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms