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Old Testament Hebrew Lexical Dictionary
Strong's #595 - אָנֹכִי
1) I (first person singular)
1307) hn (נהה NHh) AC: Guide CO: Rest AB: ?: The pictograph n is a picture of a seed representing continuance, the h is a picture of a wall that separates the inside from the outside. Combined these mean "continue outside". The shepherd would guide his flock to a place of water. Here is water for drinking as well as green grass for pasturing. Once the flock arrives, they are free to rest after the long journey. A guided journey to a place of rest. A sigh of rest. (eng: night - from the German nocht, as the time of rest)
Nm) na (אנהה ANHh) - I: In the sense of sighing or breathing. [Aramaic only; The plural form of this word meaning, we, is anhnaor anhna] [df: ana hna] KJV (20): I, me, we - Strongs: H576 (אֲנָא), H586 (אֲנַחְנָה)
fm) ihna (אנההי ANHhY) - I: In the sense of sighing or breathing. [The plural form of this word meaning, we, is fnhna, fnhnand fna] [df: ykna yna] KJV (29): I, me, we, ourselves, mine - Strongs: H580 (אֲנוּ), H587 (אֲנַחְנוּ), H589 (אֲנִי), H595 (אָנֹכִי), H5168 (נַחְנוּ)
Jeff Benner, Ancient Hebrew Research Center Used by permission of the author.
אָנֹכִי (Milra) in pause with the tone changed אָנֹ֫כִי (Milêl), pers. pron. 1 pers. com. I, i.q. אֲנִי. This is the original and fuller form, and is, on the whole, rather less frequent than the shorter, though in the Pentateuch it is more often found, while in some of the later books, as Chronicles and Ecclesiastes, it does not occur at all. This is not only found on the Phœnician monuments (see Inscript. Citiensis ii. s. Oxoniensis), but also in languages of another stock there is what resembles it; compare Egypt. ⲁⲛⲟⲕ, ⲁⲛⲅ, Sanscr. aha (aham), Chinese ngo, Greek ἐγώ, Latin ego, Germ. ich. The shorter form אֲנִי accords more nearly with the Aram. ܐܢܶܳܐ, Arab: أَنَا, Ethiop. አን፡.
[“Note. The striking resemblance of the Hebrew personal pronouns to those of the ancient Egyptian language, appears from the following table: in which the capital letters are those found in the ancient writing, and the small vowels are inserted from the Coptic
Pron. sep. Suffix. 1. ⲀⲚⲟⲔ Ⲁ, Ⲓ. 2. m. ⲉⲚⲦⲟⲔ Ⲕ. 2. f. ⲉⲚⲦⲞ Ⲧ. 3. m. ⲉⲚⲦⲟⲪ Ⲫ. 3. f. ⲉⲚⲦⲟⲤ Ⲥ. pl. 1. ⲀⲚⲁⲚ Ⲛ. 2. ⲉⲚⲦⲞⲦⲉⲚ ⲦⲉⲚ. 3. ⲉⲚⲦⲤⲉⲚ ⲤⲉⲚ. This table shews clearly the following points:
(a) all the Egyptian separate pronouns are compounded by prefixing to the proper kernel of the pronoun the prosthetic syllable an, ant, ent, which must have had a demonstrative meaning, and served to give more body and force to the pronominal word.
(b) This prosthetic syllable, at least an, is found in the Hebrew pronouns of the first and second persons:-1. an-oki, an-i; 2. an-ta (sometimes an-ka). f., an-ti, an-t. pl. 1. an-ahhnu; 2. an-tem, an-ten. The third person has it not in biblical Hebrew, but the Talmud frequently has אִנְהוּ he, ipse; pl. אִנּוּן for אִנְהוּן
(c) the demonstr. prosthetic syllable an, in (אן) has a clear analogy to the Heb. demonstr. הֵן ecce! lo! and may originally not have been prefixed to the third person in Hebrew, because this could not be pointed at as present. But we clearly find the same syllable in the nun epentheticum (so called), inserted in the suffixes of verbs future; and there is, therefore, scarcely a doubt that this Nun belongs strictly to the pronoun. For a fuller exhibition of the pronouns, see Heb. Gramm. pp. 293, 294, thirteenth edit., Leipz., 1842.” Ges. add.]
the Fourth Week after Epiphany