Genesis 8:12 — Word Study
WLCוַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־ הַיּוֹנָ֔ה וְלֹֽא־ יָסְפָ֥ה שׁוּב־ אֵלָ֖יו עֽוֹד׃
BSA[And] Noah waitedyâchal▸ [patiently, to see what would happen] sevenshebaʻ moreʼachêr daysyôwm [a complete week, a period of completion] and sent outshâlach▸ the dove {again}yôwnâh [a dove or pigeon] but this timeyâçaph■ [on this occasion, as it turned out] she did not returnshûwb [come back, turn towards] to himʼêl [toward Noah, her sender]
| Greek | English | Parsing |
|---|---|---|
| וַיִּיָּ֣חֶל | and he waited | Verb, Niphal, sequential imperfect third person masculine singular |
| ע֔וֹד | again | |
| שִׁבְעַ֥ת | seven | Adj |
| יָמִ֖ים | days | Noun common, masculine plural absolute |
| אֲחֵרִ֑ים | other | Adj |
| וַיְשַׁלַּח֙ | and he sent out | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַיּוֹנָ֔ה | the dove | Particle, noun common feminine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יָסְפָ֥ה | it repeated | Verb, Qal, perfect third person feminine singular |
| שׁוּב־ | to return | Verb, Qal, infinitive construct common |
| אֵלָ֖יו | to him | Preposition, suffix |
| עֽוֹד׃ | again |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Noah waited seven more days and sent out the dove again, but this time she did not return to him. |
| KJV | And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. |
| ASV | And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more. |
| YLT | And he stayeth yet other seven days, and sendeth forth the dove, and it added not to turn back unto him any more. |
| WEB | He waited yet another seven days, and sent out the dove; and she didn’t return to him any more. |
| BBE | And after seven days more, he sent the dove out again, but she did not come back to him. |
Where they part company is in the rendering of שׁוּב — see How Translations Differ.
The sentence has a main verb followed by an adverbial phrase and two actions, showing the sequence of Noah's waiting and sending out the dove.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָחַל
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 — Genesis 8:12
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 Flood Narrativegenerated
Genesis 8:12 describes Noah's actions as he waits for the waters to recede. After sending out the dove, he patiently waits another week before sending her again, demonstrating his trust in God's timing and the unfolding of events after the flood. This passage illustrates a moment of hope and expectation as Noah seeks to understand the state of the earth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:14 | Wait patiently for the LORD; be strong and courageous. Wait patiently for the LORD! |
| 2 | Psalm 130:5–6 | I wait for the LORD; my soul does wait, and in His word I put my hope. |
| 3 | Isaiah 8:17 | I will wait for the LORD, who is hiding His face from the house of Jacob. I will put my trust in Him. |
| 4 | Isaiah 25:9 | And in that day it will be said, “Surely this is our God; we have waited for Him, and He has saved us. This is the LORD for whom we have waited. Let us rejoice and be glad in His salvation.” |
| 5 | Isaiah 26:8 | Yes, we wait for You, O LORD; we walk in the path of Your judgments. Your name and renown are the desire of our souls. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָחַל, vai.yi.Ya.chelgenerated
The verb יָחַל (yachal) means to wait, often with an implication of hope and patience. It is used here in the Niphal form, indicating that Noah is waiting expectantly for the dove to return, which reflects his trust in God’s plan.
This verb appears frequently in the Hebrew Bible, conveying a sense of anticipation. In this context, it emphasizes Noah's active waiting, as he seeks confirmation of the earth's condition after the flood.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יָחַל governs the entire verse, indicating Noah's waiting. This is followed by an adverbial phrase specifying the duration of the wait, and then a sequence of actions: sending out the dove and noting her lack of return.
The structure emphasizes Noah's patience and the unfolding events, with the waiting phase taking precedence before the actions that follow.
Septuagint Backgroundgenerated
The Septuagint translates יָחַל as ἐπισξὼν, which carries a sense of waiting or expecting. This shows a similar understanding of Noah's anticipation in the Greek tradition.
The choice of ἐπισξὼν suggests a focus on the act of waiting with expectation, aligning with the Hebrew meaning but also reflecting the Greek linguistic context.
In plain words — the whole versegenerated
Genesis 8:12 tells us that Noah waited seven more days before sending out the dove again. This time, she did not return to him. This moment shows Noah's patience and hope as he waits to see if the dove will find dry land.
Frequently Asked Questionsgenerated
Noah's waiting indicates his patience and trust in God's timing as he seeks to understand the state of the earth after the flood.
Noah sent out the dove to check if the waters had receded enough for the dove to find dry land, indicating his desire to know the conditions outside the ark.
The dove's failure to return suggests that she found a suitable place to land, indicating that the earth was beginning to dry up, which is a sign of hope for Noah.
Noah's actions demonstrate patience as he waits for the dove and hope in God's promise of restoration after the flood.
Reflection Questionsgenerated
- In what areas of my life do I need to practice patience like Noah?
- How can I better trust in God's timing when I am waiting for answers?
- What does it mean to me to wait expectantly for God's guidance?
- How can I apply the lessons of patience and hope from Noah's story in my daily life?
The early church on this verse — how the Fathers read it
The early commentary by Bede interprets Noah's actions and reflects on the significance of waiting and the dove's return in the context of God's promise.
Noah then understood that the waters had subsided from the earth, and he waited another seven days, and sent out the dove, which did not return to him again.Early Church Fathers on Genesis 8 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 8:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he stayed yet other seven days,.... After the dove had returned: and sent forth the dove; the same dove again; which returned not again unto him any more: the earth being dry, it found rest for
Read John Gill on Genesis 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. He ... sent forth the dove; which returned not ... any more.
Read Robert Jamieson on Genesis 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFinding convenient food and resting place upon the earth, and preferring her freedom before her mate: possibly she might lose the sight of the ark, and forget or mistake the way to it.
Read Matthew Poole on Genesis 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 8:12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.Ver. 12. Which returned not unto him any more.] But, out of love of liberty, forgat both her mate and her master; who yet was hereby certified, to his comfort, that now she had, abroad, met with both footing and feeding.
Read John Trapp on Genesis 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-12) Again he sent forth the dove . . . —When, after another week’s delay, Noah again sent forth the dove, it remained away until “the time of evening,” finding both food and ground on which it could alight near the ark. It was not till nightfall that it came home, bringing to him “an olive leaf pluckt off,” or, possibly, a fresh olive-leaf. The olive-tree, which grows abundantly in Armenia, is said to vegetate under water; but what Noah wanted to learn was, not whether the topmost boughs were emerging from the flood, but whether the soil beneath was becoming free from water. Now, after a seven days’ interval, when Noah again sent forth the dove, she did not return, “because the ground…
Read Charles John Ellicott on Genesis 8 →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
And Noah waited seven more days and sent out the dove again, but this time she did not return to him.
He waited yet another seven days, and sent out the dove; and she didn’t return to him any more.
And Noah waited seven more days and sent out the dove again, but this time she did not return to him.
He waited another seven days and sent the dove out again, but it did not return to him this time.
Tyndale line
And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more.
And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more.
And he stayed yet other seven days, and sent forth the dove; which returned not again to him any more.
Notwithstanding he wayted yet other seuen dayes, and sent forth the doue, which returned not againe vnto him any more.
Strictly literal
And he waited yet other seven days, and sent forth the dove; but she returned no more to him.
And he stayeth yet other seven days, and sendeth forth the dove, and it added not to turn back unto him any more.
And he stays yet seven more days, and sends forth the dove, and it did not add to return to him anymore.
And he stayed yet other seven days, and sent forth the dove; but she returned not again unto him any more.
He waited another seven days, and sent out the dove again. She did not return again to him.
From the Latin
And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him.
Simplified
Again he waited another seven days and sent the dove out again, but this time it didn't return to him.
And after seven days more, he sent the dove out again, but she did not come back to him.
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, with 11 of the 13 words matching. The Samaritan Pentateuch differs in two words: it uses יחל (wait, to hope) and שובה (return), indicating a slight variation in wording but not in overall meaning.
וַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־ הַיּוֹנָ֔ה וְלֹֽא־ יָסְפָ֥ה שׁוּב־ אֵלָ֖יו עֽוֹד׃
11 of the 13 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.
ויחל עוד שׁבעת ימים אחרים וישׁלח את היונה ולא יספה שׁובה אליו עוד
2 words differ from the Masoretic Text: יחל (wait, to hope), שׁובה (return)
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 Genesis 8:12
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.
יָחַל (yachal) is a Hebrew verb that means to wait, with implications of hope and patience. It has various forms: in the Niphal it means to wait, while in the Piel and Hiphil it conveys waiting for or hoping for something. The entries indicate a range of meanings related to expectation and trust.
[יָחַל] vb. Niph. wait; Pi. await
Niph. wait
Pi.
wait, tarry for
wait for = hope for
Hiph. wait, tarry
base
H3176 יָחַל Niph. wait; Pi. await
3176 yachal yaw-chal'
a primitive root; to wait; by implication, to be patient,
hope:--(cause to, have, make to) hope, be pained, stay, tarry,
trust, wait.
יָחַל (ya.chal) — to wait: wait.
: wait[for_time]
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Also means: ya.chal (יָחַל ": hope" H3176H)
יָחַל (ya.chal) — to wait: hope.
: hope/trust
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יוֹנָה (yownah) means 'dove' or 'pigeon.' It is likely derived from a root related to warmth, possibly reflecting the bird's mating behavior. The entries consistently refer to this word without significant disagreement.
יוֹנָה n.f. dove
base
H3123 יוֹנָה dove
3123 yownah yo-naw'
probably from the same as 3196; a dove (apparently from the
warmth of their mating):--dove, pigeon.
see HEBREW for 03196
יוֹנָה (yo.nah) — dove.
dove, pigeon
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
duv (tor, yonah; peristera; Latin Zenaedura carolinensis): A bird of the family Columbidae. Doves and pigeons are so closely related as to be spoken and written of as synonymous, yet there is a distinction recognized from the beginning of time. It was especially marked in Palestine, because doves migrated, but pigeons remained in their chosen haunts all the year. Yet doves were the wild birds and were only confined singly or in pairs as caged pets, or in order to be available for sacrifice. Pigeons, without question, were the first domesticated birds, the record of their conquest by man extending if anything further back than ducks, geese and swans. These two were the best known and the most loved of all the myriads of birds of Palestine. Doves were given preference because they remained wild and were more elusive. The thing that escapes us is usually a little more attractive than the…
Dove
In their wild state doves generally build their nests in the clefts of rocks, but when domesticated “dove-cots” are prepared for them (Cant. 2:14; Jer. 48:28; Isa. 60:8). The dove was placed on the standards of the Assyrians and Babylonians in honour, it is supposed, of Semiramis (Jer. 25:38; Vulg., “fierceness of the dove;” comp. Jer. 46:16; 50:16). Doves and turtle-doves were the only birds that could be offered in sacrifice, as they were clean according to the Mosaic law (Ge. 15:9; Lev. 5:7; 12:6;
The first menton of this bird occurs in Gen. 8. The dove’s rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.