Isaiah 28:12 — Word Study
WLCאֲשֶׁ֣ר׀ אָמַ֣ר אֲלֵיהֶ֗ם זֹ֤את הַמְּנוּחָה֙ הָנִ֣יחוּ לֶֽעָיֵ֔ף וְזֹ֖את הַמַּרְגֵּעָ֑ה וְלֹ֥א אָב֖וּא שְׁמֽוֹעַ׃
BSAto whomʼăsher He has saidʼâmar■ Thiszôʼth [the promised haven] is the place of restmᵉnûwchâh [a state of quietness, peaceful home] let the wearyʻâyêph [exhausted, faint] restnûwach thiszôʼth [the refreshing haven] is the place of reposemargêʻâh△ [rest, refreshing rest] But they wouldʼâbâh■ [were unwilling, did not consent] notlôʼ listenshâmaʻ [hear, obey, give attention]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר׀ | whom | Particle |
| אָמַ֣ר | he said | Verb, Qal, perfect third person masculine singular |
| אֲלֵיהֶ֗ם | to them | Preposition, suffix |
| זֹ֤את | this | Particle |
| הַמְּנוּחָה֙ | [is] the resting place | Particle, noun common feminine singular absolute |
| הָנִ֣יחוּ | give rest | Verb, Hiphil, imperative second person masculine plural |
| לֶֽעָיֵ֔ף | to the weary | Preposition |
| וְזֹ֖את | and this | Conjunction, particle |
| הַמַּרְגֵּעָ֑ה | [is] the place of rest | Particle, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| אָב֖וּא | they were willing | Verb, Qal, perfect third person common plural |
| שְׁמֽוֹעַ׃ | to listen | Verb, Qal, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to whom He has said: “This is the place of rest, let the weary rest; this is the place of repose.” But they would not listen. |
| KJV | To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. |
| ASV | to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear. |
| YLT | Unto whom He hath said, 'This [is] the rest, give ye rest to the weary, And this — the refreshing:' And they have not been willing to hear, |
| WEB | to whom he said, “This is the resting place. Give rest to the weary,” and “This is the refreshing;” yet they would not hear. |
| BBE | To whom he said, This is the rest, give rest to him who is tired; and by this you may get new strength; but they would not give ear. |
Where they part company is in the interpretation of הַמְּנוּחָה — see How Translations Differ.
One main clause introduces the invitation, followed by phrases that elaborate on the places of rest and the people's refusal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֹאת
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 28:12
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 — God's Offer of Restgenerated
Isaiah 28:12 presents God's invitation to His people, offering them a place of rest and peace. This verse emphasizes the contrast between God's provision for comfort and the people's unwillingness to accept it. The surrounding verses highlight the consequences of ignoring God's words, as seen in Isaiah 28:11 and 28:13, where the people’s mockery leads to their downfall.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:15 | For the Lord GOD, the Holy One of Israel, has said: “By repentance and rest you would be saved; your strength would lie in quiet confidence— but you were not willing.” |
| 2 | 2 Chronicles 14:11 | Then Asa cried out to the LORD his God: “O LORD, there is no one besides You to help the powerless against the mighty. Help us, O LORD our God, for we rely on You, and in Your name we have come against this multitude. O LORD, You are our God. Do not let a mere mortal prevail against You.” |
| 3 | 2 Chronicles 16:8–9 | Were not the Cushites and Libyans a vast army with many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand. |
| 4 | Jeremiah 6:16 | This is what the LORD says: “Stand at the crossroads and look. Ask for the ancient paths: ‘Where is the good way?’ Then walk in it, and you will find rest for your souls. But they said, ‘We will not walk in it!’ |
| 5 | Matthew 11:28–29 | Come to Me, all you who are weary and burdened, and I will give you rest. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הַמְּנוּחָה, ha.me.nu.Chahgenerated
The word מְנוּחָה (*menuchah*) refers to a resting place or a state of quietness and peace. It is derived from the root meaning to rest and encompasses a sense of comfort and ease. In this verse, it signifies the haven that God promises to the weary, symbolizing a refuge from life's struggles.
As a feminine noun, it carries connotations of nurturing and safety, suggesting that this resting place is not merely physical but also spiritual. The context of the verse indicates that this rest is available to those who are exhausted and in need of solace.
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 finite verb אָמַר, he said, governs the entire verse. It introduces the message God communicates to the people, with various phrases elaborating on what was said.
The structure includes a prepositional phrase indicating direction (אֲלֵיהֶם), followed by two noun phrases that describe the promised places of rest (הַמְּנוּחָה and הַמַּרְגֵּעָה). The sentence's flow emphasizes God's invitation contrasted with the people's refusal.
Septuagint Backgroundgenerated
The Septuagint translates הַמְּנוּחָה as ἀνάπαυμα, which conveys a sense of rest or relief. This choice reflects the translators' understanding of the term as a place of spiritual and physical respite.
The Greek term σύντριμμα for הַמַּרְגֵּעָה suggests a more fragmented or broken state, indicating a contrast to the wholeness implied in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 28:12 shows God telling His people that He offers them a place of rest and peace, but they refuse to listen to Him. This verse highlights the contrast between God's invitation for comfort and the people's unwillingness to accept it.
Frequently Asked Questionsgenerated
The 'place of rest' refers to a state of peace and comfort that God offers to those who are weary and in need of solace.
The refusal to listen indicates a deeper unwillingness to accept God's guidance and the comfort He provides.
Finding rest today involves turning to God for comfort and peace, acknowledging our weariness, and accepting His invitation to rest.
Ignoring God's invitation can lead to spiritual and emotional distress, as the people in this verse experienced.
Reflection Questionsgenerated
- What areas in my life do I need to accept God's invitation to rest?
- How can I be more attentive to God's words and guidance?
- In what ways do I resist God's offers of peace and comfort?
- How can I help others find the rest that God offers?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo whom he said,.... Either the Lord himself, or the prophet Isaiah; or rather the Lord by him, and other prophets; so the Targum, "to whom the prophets said;'' that is, the true prophets of the Lord
Read John Gill on Isaiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, -The prophet now turns to Judah, a gracious promise to the remnant
Read Robert Jamieson on Isaiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo whom he said, to which people the Lord, by his minister, said, This, this doctrine or precept, as it is expressed, ,10, or the word of the Lord, as it follows, , is the rest; the only way, in the observation of which you will find rest and satisfaction. Cause the weary to rest, Heb. cause the weary (understand either soul or country) rest. As rest is offered to you by the prophets in God’ s name, do you embrace it; which is to be done by hearkening to God’ s word, as appears by the following clauses. So shall this people, which hath been so oft and so long wearied and harassed by great and manifold calamities, find rest and peace. Yet they would not hear; they are wilfully ignorant, and…
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:12 To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear.Ver. 12. To whom he said, This is the rest,] i.e., The ready way to "find rest to your souls" - sc., by obeying my precepts, and embracing my promises. Wherewith ye may cause the weary to rest,] i.e., Me, who am pressed by your sins, and wearied out with your iniquities, or your poor brethren, tired with miseries, or your own souls, laden with sin guiltiness.
Read John Trapp on Isaiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) To whom he said, This is the rest . . .—The prophet vindicates himself against the charge of being a repeater of wearisome messages of rebuke. Rather had he pointed the way to a time of repentance, and therefore of rest and refreshment. But to this also they closed their ears. They had but one formula of derision, whatever might be the subject of the prophet’s teaching; and the prophet, with all the scorn of irony, repeats that formula in the words that follow.
Read Charles John Ellicott on Isaiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. This is the rest - "This is the true rest"] The sense of this verse is: God had warned them by his prophets that their safety and security, their deliverance from their present calamities and from the apprehensions of still greater approaching, depended wholly on their trust in God, their faith and obedience; but they rejected this gracious warning with contempt and mockery.
Read AdamClarke on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges12. To whom he said] Rather: He who said to them. The verse reproduces the tenor and aim of all Isaiah’s teaching (cf. Isaiah 28:16; ch. Isaiah 30:15). He had sought to point out the true way of rest for the exhausted nation by abstinence from the spirited foreign policy advocated by the anti-Assyrian faction. Two translations, however, are possible. Either: “This (Jerusalem) is the resting-place; give rest to the weary; and this is the place of refreshment”; or: This (line of action) is the (true) rest … and this is the (true) refreshment. The latter seems preferable. The word for “rest” (usually “resting-place”) is used in the same sense as here in 2 Samuel 14:17. “The weary” is the…
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the BibleTo whom he said - To whom God had said; that is, to the Jews. He had taught them the way of rest through the prophets, but they had refused to learn.
Read Albert Barnes on Isaiah 28 →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
to whom He has said: “This is the place of rest, let the weary rest; this is the place of repose.” But they would not listen.
to whom he said, “This is the resting place. Give rest to the weary,” and “This is the refreshing;” yet they would not hear.
to whom He has said: “This is the place of rest, let the weary rest; this is the place of repose.” But they would not listen.
In the past he said to them, “This is where security can be found. Provide security for the one who is exhausted! This is where rest can be found.” But they refused to listen.
Tyndale line
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear.
to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear.
To whom he said, This is the rest with which ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Vnto whome hee saide, This is the rest: giue rest to him that is weary: and this is the refreshing, but they would not heare.
Strictly literal
to whom he said, This is the rest: cause the weary to rest; and this is the refreshing. But they would not hear.
Unto whom He hath said, 'This [is] the rest, give ye rest to the weary, And this — the refreshing:' And they have not been willing to hear,
To whom He has said, “This [is] the rest, give rest to the weary, || And this—the refreshing”: And they have not been willing to hear,
When he said unto them, This is the rest, cause ye the weary to rest; and this is the refreshing; but they would not hear.
In the past he said to them “This is the rest, give rest to him who is weary; and this is the refreshing,” but they would not listen.
From the Latin
To whom he said: This is my rest, refresh the weary, and this is my refreshing: and they would not hear.
Simplified
He had told them, “You can rest here. Let those who are tired rest. This is the place where you can safely relax.” But they refused to listen.
To whom he said, This is the rest, give rest to him who is tired; and by this you may get new strength; but they would not give ear.
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 aligns with the Septuagint and the Dead Sea Scrolls in the overall message of the verse, though the wording varies slightly. The scrolls contain most of the words intact, confirming the consistency of the text across these ancient witnesses.
אֲשֶׁ֣ר׀ אָמַ֣ר אֲלֵיהֶ֗ם זֹ֤את הַמְּנוּחָה֙ הָנִ֣יחוּ לֶֽעָיֵ֔ף וְזֹ֖את הַמַּרְגֵּעָ֑ה וְלֹ֥א אָב֖וּא שְׁמֽוֹעַ׃
10 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.
אשר אמר אלי׳המה זואת המנוחה הניחו ליעוף וזואת המרגעה ולוא אבו לשמוע
12 words on the leather.
[אשר] [אמר] אלי׳הם זואת [המנוחה] [הניחו] [לעיף] [וזאת] [המרגעה] [ולא] [אבוא] שמוע
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 28:12
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.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
HR/Sp3mp — Preposition · suffixHR/Sp3mp
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
מְנוּחָה (menuchah) refers to a resting place or rest, derived from the root word for repose. It encompasses meanings such as comfort, ease, and quietness, and can also imply a sense of consolation, particularly in the context of matrimony. The term is feminine and is related to other Hebrew words for rest.
מְנוּחָה, מְנֻחָה n.f. resting-place, rest
base
H4496 מְנוּחָה, מְנֻחָה resting-place, rest
4496 mnuwchah men-oo-khaw'
or mnuchah {men-oo-khaw'}; feminine of 4495; repose or
(adverbially) peacefully; figuratively, consolation
(specifically, matrimony); hence (concretely) an
abode:--comfortable, ease, quiet, rest(-ing place), still.
see HEBREW for 04495
מְנוּחָה (me.nu.chah) — Nohah.
This name means rest, resting place
Another name of ma.na.chat (מָנַ֫חַת "Manahath" H4506A)
מְנוּחָה (me.nu.chah) — resting.
1) resting place, rest
1a) resting place
1b) rest, quietness
Also means: nu.ach (נוּחַ "rest" H5118)
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Prep | Adj — PrepositionHRd/Aamsa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Conj | Pron — Conjunction · particleHC/Tm
מַרְגֵּעָה (marge`ah) refers to a state of rest or repose, with a poetic nuance noted in the context of Isaiah 28:12. It is derived from the root meaning to rest, and is associated with the idea of refreshing or a place to rest.
מַרְגֵּעָה n.f. rest, repose (poet.), Is 28:12
ref
H4774 מַרְגֵּעָה rest, repose
4774 marge`ah mar-gay-aw'
from 7280; rest:--refreshing.
see HEBREW for 07280
מַרְגֵּעָה (mar.ge.ah) — repose.
rest, repose, place to rest
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc