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1 Samuel 15:29 — Word Study

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WLCוְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃

BSAMoreovergam the Glorynetsach [Strength, Pre-eminence] of IsraelYisrâʼêl does notlôʼ lieshâqar [deal falsely, cheat] or change His mindnâcham [repent, be sorry] forkîy Hehûwʼ is notlôʼ a manʼâdâm [human being, Adam] that He should change His mindnâcham [repent, be penitent]

Word
Listen & take away1 Samuel 15
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 29 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (le.hi.na.Chem) — no per-word recordings of the Hebrew exist to link to.
Take it away
1 Samuel 15:29quick helps
In a sentenceGod, as the Glory of Israel, does not deceive or change His mind like a human would.
Who is speakingSamuel, addressing Saul after his disobedience.
Where we areIn the context of God's rejection of Saul as king due to his failure to obey God's command.
The hard wordנֵצַח
Take awayGod's nature is unchanging and trustworthy.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהוּא verbשָׁקַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — 1 Samuel 15:29

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 — God's Unchanging Naturegenerated

28So Samuel said to him, “The LORD has torn the kingdom of Israel from you today and has given it to your neighbor who is better than you.
29Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.”
30“I have sinned,” Saul replied. “Please honor me now before the elders of my people and before Israel. Come back with me, so that I may worship the LORD your God.”
31So Samuel went back with Saul, and Saul worshiped the LORD.

1 Samuel 15:29 emphasizes God's reliability and the contrast between divine and human nature. Samuel reminds Saul that God, as the Glory of Israel, cannot lie or change His mind, highlighting the seriousness of Saul's disobedience. This assertion serves as a powerful reminder of God's eternal and unchanging character, contrasting with human fallibility, as seen in the surrounding verses where Saul acknowledges his sin and seeks to regain favor.


Cross References

ReferenceText (BSB)
1Deuteronomy 33:27The eternal God is your dwelling place, and underneath are the everlasting arms. He drives out the enemy before you, giving the command, ‘Destroy him!’
2Psalm 29:11The LORD gives His people strength; the LORD blesses His people with peace.
3Psalm 68:35O God, You are awesome in Your sanctuary; the God of Israel Himself gives strength and power to His people. Blessed be God!
4Isaiah 45:24Surely they will say of Me, ‘In the LORD alone are righteousness and strength.’” All who rage against Him will come to Him and be put to shame.
5Joel 3:16The LORD will roar from Zion and raise His voice from Jerusalem; heaven and earth will tremble. But the LORD will be a refuge for His people, a stronghold for the people of Israel.

The Key Word נֵצַח, Ne.tzachgenerated

The term נֵצַח (Ne.tzach) refers to eminence and perpetuity, suggesting a sense of enduring strength. It is derived from a root that conveys the idea of a goal or a bright object, indicating something that lasts forever and is characterized by splendor and confidence.

In this verse, it emphasizes God's everlasting nature and authority, affirming that He is the ultimate source of strength and glory for Israel, unaffected by human weaknesses or changes.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses the phrase the Glory of Israel does not lie or change His mind.


Sentence Structuregenerated

The finite verb יְשַׁקֵּ֖ר (he will deal falsely) governs the main clause, followed by a series of clauses that elaborate on God's nature and the contrast with humanity. The structure emphasizes the negation of deceit and change, underscoring the reliability of God.

The sentence is built around the assertion of God's character, with multiple clauses reinforcing the idea that He is not like a man who would change His mind.


Septuagint Backgroundgenerated

The Septuagint uses the Greek word οὐκ for לֹא (not), indicating a straightforward negation consistent with the Hebrew text. This choice underscores the certainty of God's unchanging nature.

The Greek translation reflects the original Hebrew's emphasis on God's reliability and contrasts it with human tendencies to change.


In plain words — the whole versegenerated

1 Samuel 15:29 tells us that God, referred to as the Glory of Israel, does not lie or change His mind like a human does. This verse emphasizes God's eternal and unchanging nature, contrasting it with human behavior, as Samuel speaks to Saul about the consequences of his disobedience.


Frequently Asked Questionsgenerated

What does it mean that God does not change His mind?

It means that God's decisions and promises are steadfast and reliable, unlike humans who may change their minds based on circumstances.

How does this verse relate to Saul's situation?

This verse highlights Saul's failure to obey God's commands, indicating that his actions have led to God's rejection of him as king.

Why is it important to understand God's nature as unchanging?

Understanding God's unchanging nature provides assurance of His promises and faithfulness, encouraging believers to trust in Him.

What can we learn from the contrast between God and man in this verse?

We learn that while humans may fail and change, God remains constant, and we should strive to align our actions with His will.


Reflection Questionsgenerated

  1. In what areas of my life do I struggle to trust in God's unchanging nature?
  2. How can I remind myself of God's faithfulness when I face challenges?
  3. What steps can I take to ensure I am obedient to God's commands like Samuel urged Saul?
  4. How does understanding God's character affect my relationship with Him?

The early church on this verse — how the Fathers read it

Early commentators reference this verse to discuss God's nature and the consequences of disobedience, illustrating the contrast between divine authority and human fallibility.

Gregory the DialogistCommentary on 1 Kings, Book 6, Chapter 2 c. 540–604
32. For who is to be understood by the name of this triumphant one, except the Creator of the human race? For whoever overcomes hidden adversaries conquers by His power, who bestows upon him the grace of overcoming temptation.
Early Church Fathers on 1 Samuel 15 →
BedeCommentary on Samuel c. 673–735
Furthermore, the triumpher in Israel will not relent, etc. He who, he says, alone—indeed, all of Israel—by his grace made you triumph while fighting against Amalek, he will not spare you either, who are transgressing his word;
Early Church Fathers on 1 Samuel 15 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on 1 Samuel 15:29 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And also the Strength of Israel will not lie nor repent,.... Neither of the evil which he had threatened to Saul in taking away the kingdom from him; nor of the good which he had promised to David in

Read John Gill on 1 Samuel 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

Read Robert Jamieson on 1 Samuel 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

He calls God the Strength of Israel; partly, to show the reason why God neither will nor can lie; because lying is a weakness, and proceeds from the sense of a man’ s weakness, because he cannot many times accomplish his design without lying and dissimulation; which therefore many princes have used for this very reason. But, saith he, God needs no such artifices; he can do whatsoever he pleaseth by his absolute power, and hath no need to use lies to accomplish his will. Partly, to show that Israel should be no loser by Saul’ s loss, as he might vainly imagine, because he had saved them from their enemies on every side, . For not Saul, but God, was the Strength and Protector of Israel, and…

Read Matthew Poole on 1 Samuel 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

1 Samuel 15:29 And also the Strength of Israel will not lie nor repent: for he [is] not a man, that he should repent. Ver. 29. And also the Strength (or Eternity) of Israel will not lie nor repent.] This was most fearful, and showed that the sentence passed upon Saul was irrevocable. Do not think, saith a reverend man, this is a case that seldom comes; it is done every day, upon some or other. Dr Preston.

Read John Trapp on 1 Samuel 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(29) The Strength of Israel will not lie.—This title of the Eternal, here rendered “the Strength of Israel,” would be better rendered the Changeless One of Israel. The Hebrew word is first found in this passage. In later Hebrew, as in 1 Chronicles 29:2, it is rendered “glory,” from the Aramaean usage of speech (Keil). Some, less accurately, would translate it here “The Victory,” or “the Triumph of Israel,” will not lie, &c. In the eleventh verse of this chapter we read of the Eternal saying, “It repenteth me that I have set up Saul to be king,” while here we find how “the Changeless One (or Strength) of Israel will . . . not repent.” The truth is that with God there is no change. Now He…

Read Charles John Ellicott on 1 Samuel 15 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 29. The Strength of Israel will not lie ] What God has purposed he will bring to pass, for he has all power in the heavens and in the earth; and he will not repent - change his purpose - concerning thee. We may say it was some extenuation of Saul's fault that the people insisted on preserving the best of the prey; for who could resist the demands of a victorious mob? But his crime was in consenting; had he not, the crime would have been theirs alone.

Read AdamClarke on 1 Samuel 15 →
CambridgeThe Cambridge Bible for Schools and Colleges

29. the Strength of Israel] This word, which occurs here only as a title of God, combines the ideas of stability, permanence, constancy: the Strength or Confidence of Israel does not change as men do. will not lie nor repent] The words closely resemble Numbers 23:19. There is a verbal contradiction between this utterance and 1 Samuel 15:11, which is usually explained by saying that in 1 Samuel 15:11 the historian uses language according to the manner of men (ἀνθρωποπαθῶς), while here the prophet speaks as befits the nature of God (θεοπρεπῶς). This is only a partial solution. It is precisely because God is unchangeable, that in His dealing with men He must seem to change His action as they…

Read Cambridge on 1 Samuel 15 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The strength of Israel - A phrase which occurs only here. The word means, perpetuity, truth, glory, victory, and trust, or confidence.

Read Albert Barnes on 1 Samuel 15 →

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

BSBBerean Standard Bible2020

Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.”

WEBWorld English Bible2000

Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.”

MSBMajority Standard Bible2022

Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.”

NETBNew English Translation2006

The Preeminent One of Israel does not go back on his word or change his mind, for he is not a human being who changes his mind.”

Tyndale line

KJVKing James Version1611

And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

ASVAmerican Standard Version1901

And also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.

RVARevised Version, American1894

And also the Strength of Israel will not lie nor repent: for he is not a man. that he should repent.

NWBWebster's Bible1833

And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

GNVGeneva Bible1599

For in deede the strength of Israel will not lye nor repent: for hee is not a man that hee should repent.

Strictly literal

DBYDarby Translation1890

And also the Hope of Israel will not lie nor repent; for he is not a man, that he should repent.

YLTYoung's Literal Translation1862

and also, the Pre-eminence of Israel doth not lie nor repent, for He [is] not a man to be penitent.'

LSVLiteral Standard Version2020

and also, the Preeminence of Israel does not lie nor relent, for He [is] not a man that He should relent.”

ILTInterlinear Literal Translation2000

And also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.

ULBUnlocked Literal Bible2017

Also, the Strength of Israel will not lie nor change his mind; for he is not a man, that he should change his mind.”

From the Latin

DRADouay-Rheims (Challoner)1899

But the triumpher in Israel will riot spare, and will not be moved to repentance: for he is not a mail that he should repent.

Simplified

FBVFree Bible Version2020

In addition, the Glory of Israel does not lie or change his mind, for he is not a human being who changes his mind!”

BBEBible in Basic English1949

And further, the Glory of Israel will not say what is false, and his purpose may not be changed: for he is not a man, whose purpose may be changed.

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.

conjunction phraseוְandגַם֙alsoclausenoun phrase · subjectנֵ֣צַחthe.eminenceיִשְׂרָאֵ֔לof.Israeladverbialלֹ֥אnotverbיְשַׁקֵּ֖רhe.will.deal.falselyוְandclauseadverbialלֹ֣אnotverbיִנָּחֵ֑םhe.will.regretכִּ֣י(dm)clauseadverbialלֹ֥אnotpredicateאָדָ֛ם[is].a.mansubjectה֖וּאheprepositional phrase · prepositionalלְtoclauseverbהִנָּחֵֽםregret

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 with the Septuagint in wording, affirming the same message about God's unchanging nature. The Dead Sea Scrolls show partial restoration, but the core elements match the Masoretic Text, indicating consistency across these ancient witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃

Septuagintthe Greek the translators chose, word by word
וְגַם֙καὶנֵ֣צַחδιαιρεθήσεταιיִשְׂרָאֵ֔לισραηλלֹ֥אοὐκיְשַׁקֵּ֖רἀποστρέψειוְלֹ֣אοὐδὲיִנָּחֵ֑םμετανοήσειכִּ֣יὅτιלֹ֥אοὐξאָדָ֛םἄνθρωπόςה֖וּאἐστινלְהִנָּחֵֽם׃μετανοῆσαι

12 of the 12 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.

Dead Sea Scrolls — 4Q51a copy a thousand years older than the Leningrad Codex

[וגם] [יחצה] [ישראל] [לשנים] [ולוא] ישוב [ולוא] ינחם כי [לוא] [אדם] הוא להנחם

2 words on the leather — 3 partly restored, 8 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.

1 Samuel 15:29גַּםand alsoand alsoגַּםנֵ֫צַח[the] emine[the] eminence נֵ֫צַחיִשְׂרָאֵלIsraelIsraelיִשְׂרָאֵללֹאnotnotלֹאשָׁקַרhe will deahe will deal faשָׁקַרלֹאand notand notלֹאנחםhe will reghe will regretנחםכִּיforforכִּילֹאnotnotלֹאאָדָם[is] a man[is] a manאָדָםהוּאheheהוּאנחםto regretto regretנחםנָצַחto conductto conductנָצַחשָׂרָהto striveto striveשָׂרָהאָדֹםto reddento reddenאָדֹםיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדרַעbad: harmfbad: harmfulרַעתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםשָׁכַחto forgetto forgetשָׁכַחבַּלnotnotבַּלשֵׁ֫בֶטtribetribeשֵׁ֫בֶטקָדוֹשׁholyholyקָדוֹשׁלֹאnotnotלֹאיָדַעto knowto knowיָדַעדְּמוּתlikenesslikenessדְּמוּתבְּהֵמָהanimalanimalבְּהֵמָהטָמֵאuncleanuncleanטָמֵאעֵתtimetimeעֵת
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 1 Samuel 15:29

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.

and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
וְגַם֙ve.Gam and also H1571 Conjunction · adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
Conj | DirObjM — Conjunction · adverb
HC/D
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
נֵ֣צַחNe.tzach [the] eminence of H5331 Noun common · masculine singular construct
43× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for perpetuity or everlastingness, often used to describe God's nature. It appears in Psalm 9:7, where the psalmist praises God's enduring presence. This word conveys the idea of something lasting forever.
Amplified meaning
Strength, Pre-eminence
Tyndale gloss
perpetuity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.

Brown-Driver-Briggs Hebrew Lexicon (full)

נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity

base

Brown-Driver-Briggs glosses

H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity

Strong's Hebrew Dictionary

5331 netsach neh'-tsakh

or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.

the bright object at a distance travelled towards; hence

(figuratively), splendor, or (subjectively) truthfulness, or

(objectively) confidence; but usually (adverbially),

continually (i.e. to the most distant point of

view); --alway(-s), constantly, end, (+ n-)ever(more),

perpetual, strength, victory.

see HEBREW for 05329

Translators Brief Hebrew Lexicon

נֵ֫צַח (ne.tsach) — perpetuity.

1) eminence, perpetuity, strength, victory, enduring, everlastingness

1a) eminence

1b) enduring of life

1c) endurance in time, perpetual, continual, unto the end

1d) everlastingness, ever

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
יִשְׂרָאֵ֔לYis.ra.'El Israel H3478 Noun proper
2,508× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Tyndale gloss
Israel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob

. n. pr. gent. name of Hebrew nation

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

iz'-ra-el.

See JACOB.

Easton's Bible Dictionary

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;

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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.

The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
יְשַׁקֵּ֖רye.sha.Ker he will deal falsely H8266 Verb · Piel · imperfect third person masculine singular
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to cheat or deceive, often through lying or false words. It's used in the Bible to describe dishonest behavior, like in Leviticus 19:11, where God commands against dealing falsely with others.
Amplified meaning
deal falsely, cheat
Tyndale gloss
to deal
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁקַר (shaqar) is a Hebrew verb meaning to deal falsely or to cheat. It is primarily used to describe actions of dishonesty, particularly in speech. The entries indicate that it can appear in different forms, such as the Qal and Piel stems, both emphasizing the act of falsehood. A notable verse referencing this word is one that states, 'thou wilt not do falsely to me'.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁקַר] vb. denom. do or deal falsely;—

Qal thou wilt not do falsely to me

Pi. deal falsely

base

Brown-Driver-Briggs glosses

H8266 שָׁקַר vb. denom. do or deal falsely

Strong's Hebrew Dictionary

8266 shaqar shaw-kar'

a primitive root; to cheat, i.e. be untrue (usually in

words):--fail, deal falsely, lie.

Translators Brief Hebrew Lexicon

שָׁקַר (sha.qar) — to deal.

1) to do or deal falsely, be false, trick, cheat

1a) (Piel) to deal falsely

1b) (Qal) to deal falsely

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singular
HVpi3ms
The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
וְלֹ֣אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
יִנָּחֵ֑םyi.na.Chem he will regret H5162 Verb · Niphal · imperfect third person masculine singular
108× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To comfort means showing pity or sympathy, as seen in God's actions throughout the Bible, such as in Isaiah 40. The word can also imply regret or remorse, like in the story of Jonah, who was sorry for his actions. It involves easing someone's pain or discomfort.
Amplified meaning
repent, be sorry
Tyndale gloss
to be sorry: comfort
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נחם] vb. Niph. be sorry, console oneself, etc.

Niph.

be sorry, moved to pity, have compassion, for others

be sorry, rue, suffer grief, repent, of one’s own doings

comfort oneself, be comforted

comfort oneself, ease oneself, by taking vengeance

Piel—comfort, console

Pual; be comforted, consoled

Hithpa.—

be sorry, have compassion

rue, repent of

comfort oneself, be comforted

ease oneself, by taking vengeance

base

Brown-Driver-Briggs glosses

H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console

. be comforted, consoled

.— . be sorry, have compassion

. rue, repent of

. comfort oneself, be comforted

. ease oneself, by taking vengeance

Strong's Hebrew Dictionary

5162 nacham naw-kham'

a primitive root; properly, to sigh, i.e. breathe strongly;

by implication, to be sorry, i.e. (in a favorable sense) to

pity, console or (reflexively) rue; or (unfavorably) to avenge

(oneself):--comfort (self), ease (one's self),

repent(-er,-ing, self).

Translators Brief Hebrew Lexicon

נָחַם (na.cham) — to be sorry: comfort.

: comfort

1) to be sorry, console oneself, repent, regret, comfort, be comforted

1a) (Niphal)

1a1) to be sorry, be moved to pity, have compassion

1a2) to be sorry, rue, suffer grief, repent

1a3) to comfort oneself, be comforted

1a4) to comfort oneself, ease oneself

1b) (Piel) to comfort, console

1c) (Pual) to be comforted, be consoled

1d) (Hithpael)

1d1) to be sorry, have compassion

1d2) to rue, repent of

1d3) to comfort oneself, be comforted

1d4) to ease oneself

Also means: na.cham (נָחַם ": relent" H5162H)

נָחַם (na.cham) — to be sorry: relent.

: relent

1) to be sorry, console oneself, repent, regret, comfort, be comforted

1a) (Niphal)

1a1) to be sorry, be moved to pity, have compassion

1a2) to be sorry, rue, suffer grief, repent

1a3) to comfort oneself, be comforted

1a4) to comfort oneself, ease oneself

1b) (Piel) to comfort, console

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
כִּ֣יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTn — Particle
HTn
The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
אָדָ֛ם'a.Dam [is] a man H120 Noun common · masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Amplified meaning
human being, Adam
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See ANTHROPOLOGY.

Easton's Bible Dictionary

Man

(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).

(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;

→ CREATED Ge 1:26,27; 2:7; 5:1,2; De 4:32; Job 4:17; 10:2,3,8,9; 31:15; 33:4; 35:10; Ps 8:5; 100:3; 119:73; 138:8; 139:14; Ec 7:29; Isa 17:7; 42:5; 43:7; 45:12; 64:8; Jer 27:5; Zec 12:1; Mal 2:10; Mr 10:6; Heb 2:7

See CREATED IN THE IMAGE OF GOD, below

and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
ה֖וּאhu' he H1931 Pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.

The company it keepswords that stand beside it more often than chance
and also [the] eminence of Israel not he will deal falsely and not he will regret for not [is] a man he to regret
לְהִנָּחֵֽם׃le.hi.na.Chem to regret H5162 Preposition · verb niphal infinitive construct common
108× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To comfort means showing pity or sympathy, as seen in God's actions throughout the Bible, such as in Isaiah 40. The word can also imply regret or remorse, like in the story of Jonah, who was sorry for his actions. It involves easing someone's pain or discomfort.
Amplified meaning
repent, be penitent
Tyndale gloss
to be sorry: comfort
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נחם] vb. Niph. be sorry, console oneself, etc.

Niph.

be sorry, moved to pity, have compassion, for others

be sorry, rue, suffer grief, repent, of one’s own doings

comfort oneself, be comforted

comfort oneself, ease oneself, by taking vengeance

Piel—comfort, console

Pual; be comforted, consoled

Hithpa.—

be sorry, have compassion

rue, repent of

comfort oneself, be comforted

ease oneself, by taking vengeance

base

Brown-Driver-Briggs glosses

H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console

. be comforted, consoled

.— . be sorry, have compassion

. rue, repent of

. comfort oneself, be comforted

. ease oneself, by taking vengeance

Strong's Hebrew Dictionary

5162 nacham naw-kham'

a primitive root; properly, to sigh, i.e. breathe strongly;

by implication, to be sorry, i.e. (in a favorable sense) to

pity, console or (reflexively) rue; or (unfavorably) to avenge

(oneself):--comfort (self), ease (one's self),

repent(-er,-ing, self).

Translators Brief Hebrew Lexicon

נָחַם (na.cham) — to be sorry: comfort.

: comfort

1) to be sorry, console oneself, repent, regret, comfort, be comforted

1a) (Niphal)

1a1) to be sorry, be moved to pity, have compassion

1a2) to be sorry, rue, suffer grief, repent

1a3) to comfort oneself, be comforted

1a4) to comfort oneself, ease oneself

1b) (Piel) to comfort, console

1c) (Pual) to be comforted, be consoled

1d) (Hithpael)

1d1) to be sorry, have compassion

1d2) to rue, repent of

1d3) to comfort oneself, be comforted

1d4) to ease oneself

Also means: na.cham (נָחַם ": relent" H5162H)

נָחַם (na.cham) — to be sorry: relent.

: relent

1) to be sorry, console oneself, repent, regret, comfort, be comforted

1a) (Niphal)

1a1) to be sorry, be moved to pity, have compassion

1a2) to be sorry, rue, suffer grief, repent

1a3) to comfort oneself, be comforted

1a4) to comfort oneself, ease oneself

1b) (Piel) to comfort, console

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct common
HR/VNcc
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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