Isaiah 31:6 — Word Study
WLCשׁ֗וּבוּ לַאֲשֶׁ֛ר הֶעְמִ֥יקוּ סָרָ֖ה בְּנֵ֥י יִשְׂרָאֵֽל׃
BSAReturnshûwb [come back, turn again] to the Oneʼăsher [the Lord] against whom you have so blatantlyʻâmaq■ [deeply, profoundly] rebelledçârâh [turned away, revolted] O childrenbên [sons, descendants] of IsraelYisrâʼêl [the symbolic name of Jacob, God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| שׁ֗וּבוּ | return | Verb, Qal, imperative second person masculine plural |
| לַאֲשֶׁ֛ר | to [the one] whom | Preposition, particle |
| הֶעְמִ֥יקוּ | they have made deep | Verb, Hiphil, perfect third person common plural |
| סָרָ֖ה | rebellion | Noun common, feminine singular absolute |
| בְּנֵ֥י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Return to the One against whom you have so blatantly rebelled, O children of Israel. |
| KJV | ¶ Turn ye unto him from whom the children of Israel have deeply revolted. |
| ASV | Turn ye unto him from whom ye have deeply revolted, O children of Israel. |
| YLT | Turn back to Him from whom sons of Israel Have deepened apostasy. |
| WEB | Return to him from whom you have deeply revolted, children of Israel. |
| BBE | Come back to him who has been so deeply sinned against by the children of Israel. |
There are no significant differences in translations for this verse.
The structure is straightforward, with a clear call to action followed by the audience being addressed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 31:6
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 — A Call to Repentancegenerated
Isaiah 31:6 is a direct appeal from the prophet to the children of Israel, urging them to return to the Lord after they have rebelled against Him. The surrounding verses highlight God's protective nature and the consequences of their actions, indicating a desire for restoration and reconciliation with their Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 55:7 | Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon. |
| 2 | Jeremiah 3:10–14 | Yet in spite of all this, her unfaithful sister Judah did not return to Me with all her heart, but only in pretense,” declares the LORD. |
| 3 | Jeremiah 31:18–20 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 4 | Hosea 14:1–3 | Return, O Israel, to the LORD your God, for you have stumbled by your iniquity. |
| 5 | Joel 2:12–13 | “Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שׁוּבוּ, Shu.vugenerated
The word שׁוּב (shuwb) is a verb in the imperative form, meaning 'to return' or 'to turn back.' It encompasses a range of meanings, including literal and figurative returns, often associated with repentance or a change in direction. The parsing as a second person masculine plural imperative indicates that this call is directed to the people collectively.
This word is frequently used in the context of turning back to God, suggesting a deep need for repentance and a restoration of relationship. The usage in prophetic literature emphasizes the urgency and importance of returning to the Lord.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses return for שׁוּבוּ, which is consistent across the KJV, ASV, YLT, WEB, and BBE translations.
Sentence Structuregenerated
The verse contains one main clause, שׁוּבוּ, return, which serves as the imperative verb, calling the children of Israel to action. The structure emphasizes the urgency of this command.
The sentence is straightforward, with a clear directive followed by a description of the rebellion against the Lord, illustrating the relationship between the command and the people's actions.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּבוּ as ἐπιστράφητε, which also means 'to return' or 'to turn back.' This choice maintains the imperative nature of the call and reflects a similar urgency as in the Hebrew text.
The Greek word choice indicates a direct appeal for a change in direction, aligning with the Hebrew intent of repentance and returning to God.
In plain words — the whole versegenerated
Isaiah 31:6 calls the children of Israel to return to the Lord after they have rebelled against Him. This verse emphasizes the need for repentance and turning back to God, highlighting the relationship between their actions and His desire for restoration.
Frequently Asked Questionsgenerated
Returning to the Lord means repenting for past actions and seeking to restore a relationship with God.
The urgency reflects the seriousness of their rebellion and the need for immediate action to restore their standing with God.
This verse aligns with the broader biblical theme of repentance, where God calls His people to turn back to Him after straying.
We learn the importance of remaining faithful to God and the consequences of turning away from Him.
Reflection Questionsgenerated
- In what areas of my life do I need to return to God?
- What steps can I take to turn away from rebellion and towards faithfulness?
- How can I encourage others to return to the Lord?
- What does true repentance look like in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Jerome, reference this verse to emphasize the need for repentance and returning to God after straying from His ways.
Return, as you have deeply strayed, O children of Israel. For on that day a man will cast away the idols of his silver and the idols of his gold, which your own hands have made for yourselves to sin.Early Church Fathers on Isaiah 31 →
In place of the last clause [“But you have played the harlot with many lovers; yet return again to me, says the Lord.”] the true Hebrew text (which is not preserved in the Greek and Latin versions) gives the following: “you have forsaken…Early Church Fathers on Isaiah 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 31:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTurn ye unto [him],.... From the Egyptians, to whom they sought for help, unto the Lord, they had neglected; from evil ways and practices, idolatry and impiety, by repentance and reformation; to the
Read John Gill on Isaiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTurn ye unto him from whom the children of Israel have deeply revolted. Turn ye unto (him). The power and love of Yahweh, just mentioned are the strongest incentives for returning to Him (Ezekiel 16:62-63; Hosea 6:1).
Read Robert Jamieson on Isaiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurn ye unto him; let the consideration of this gracious promise engage you to repent of your carnal policies, in seeking and trusting to Egypt for help, and sincerely to return to God. The children of Israel; either, 1. The Israelites, strictly so called, who are now utterly destroyed for their apostacy; and therefore take heed that you do not follow their example. Or, 2. You Jews, who are the children of Israel; which title he here gives them, partly to admonish them of their great and many obligations to God, and partly to aggravate the sin of their apostacy. Have deeply revolted, in neglecting and forsaking him, and seeking to Egypt for help; which he calls a deep revolt, partly because…
Read Matthew Poole on Isaiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 31:6 Turn ye unto [him from] whom the children of Israel have deeply revolted.Ver. 6. Turn ye unto him.] Vos apostatae Iudaei. You apostate Jews. He runs far that never turneth again, we say; ye have revolted and run away from God with all your hearts, doing evil as ye could. Oh turn again to him, ex profundo imoque corde ad illum redite, let there be a proportion between your sin and your repentance. Turn ye unto me, usque ad me, all out as far as to me, give not the half turn only; with all your heart. "Take heed lest there be in any of you an evil heart of unbelief in departing from the living God." ‘Aπιστια parit αποστοισαν
Read John Trapp on Isaiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Turn ye unto him.—Then, as ever, this was the sum and substance of the prophet’s teaching, conversion; with that, all was hope; without it, all was fear. (Comp. 2 Chronicles 30:6.)
Read Charles John Ellicott on Isaiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Have deeply revolted - "Have so deeply engaged in revolt."] All the ancient Versions read תעמיקו taamiku, in the second person, instead of העמיקו heemiku, they have deeply revolted, &c.
Read AdamClarke on Isaiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleTurn ye unto him - In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him rather than seek the aid of Egypt. Have deeply revolted - For the meaning of this phrase, see the note at Isaiah 29:15.
Read Albert Barnes on Isaiah 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The children of Israel have deeply revolted — The remarks to be made here are: 1) Monotheism was the fundamental idea of their religion. 2) A covenant between Israel and their God was a covenant which the latter never broke.
Read Daniel Denison Whedon on Isaiah 31 →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
Return to the One against whom you have so blatantly rebelled, O children of Israel.
Return to him from whom you have deeply revolted, children of Israel.
Return to the One against whom you have so blatantly rebelled, O children of Israel.
You Israelites! Return to the one against whom you have so blatantly rebelled!
Tyndale line
¶ Turn ye unto him from whom the children of Israel have deeply revolted.
Turn ye unto him from whom ye have deeply revolted, O children of Israel.
Turn ye unto him from whom ye have deeply revolted, O children of Israel.
Turn ye to him from whom the children of Israel have deeply revolted.
O ye children of Israel, turne againe, in as much as ye are sunken deepe in rebellion.
Strictly literal
Turn unto him from whom ye have deeply revolted, ye children of Israel;
Turn back to Him from whom sons of Israel Have deepened apostasy.
Turn back to Him from whom sons of Israel || Have deepened apostasy.
Turn ye unto him from whom the children of Israel have deeply revolted.
Return to him from whom you have deeply turned away, people of Israel.
From the Latin
Return as you had deeply revolted, O children of Israel.
Simplified
Come back, Israelites, to the one you so blatantly rebelled against.
Come back to him who has been so deeply sinned against by the children of Israel.
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 closely with the Septuagint, with four of the six words matched. The Dead Sea Scrolls (1Qisaa) also support the Masoretic text, showing consistency in the call for Israel to return to the Lord, although the scrolls present a slightly different word order.
שׁ֗וּבוּ לַאֲשֶׁ֛ר הֶעְמִ֥יקוּ סָרָ֖ה בְּנֵ֥י יִשְׂרָאֵֽל׃
4 of the 6 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.
שוביו לאשר לאשר העמיקו סרה בני ישראל
7 words on the leather.
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 31:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
Prep | Rel — Preposition · particleHR/Tr
עָמֹק (amaq) means 'to be deep' or 'to make deep,' with applications in both literal and figurative contexts. It is a primitive root that conveys depth or profundity. The word appears in various forms, including Qal and Hiphil, indicating both a state of being deep and the action of making something deep, as noted in Psalm 92:6.
[עָמֹק] vb. be deep
Qal ψ 92:6
Hiph. make deep
base
H6009 [עָמֹק] be deep
6009 `amaq aw-mak'
a primitive root; to be (causatively, make) deep (literally
or figuratively):--(be, have, make, seek) deep(-ly), depth,
be profound.
עָמֹק (a.maq) — be deep.
1) to be deep, be profound, make deep
1a) (Qal) to be deep
1b) (Hiphil) to make deep, make profound
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
סָרָה (sarāh) refers to concepts of turning aside, defection, and apostasy. It is associated with moral or legal offenses, indicating a withdrawal or rebellion against established norms. The word is built from a root that suggests a turning away, covering a range of meanings related to revolt and crime.
סָרָה n.f. turning aside, defection, apostasy, withdrawal
base
H5627 סָרָה turning aside, defection, apostasy, withdrawal
5627 carah saw-raw'
from 5493; apostasy, crime; figuratively, remission:--X
continual, rebellion, revolt((-ed)), turn away, wrong.
see HEBREW for 05493
סָרָה (sa.rah) — revolt.
1) apostasy, defection, turning aside, withdrawal
1a) defection (of moral or legal offenses)
1b) apostasy
1c) withdrawal (negated)
N-fs — Noun common · feminine singular absoluteHNcfsa
Revolt of the ten tribes 1Ki 12:16-20; 2Ch 10; 13:5-12
See SIN
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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.
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…
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.
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
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
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
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
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
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;
(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…
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.