Isaiah 59:11 — Word Study
WLCנֶהֱמֶ֤ה כַדֻּבִּים֙ כֻּלָּ֔נוּ וְכַיּוֹנִ֖ים הָגֹ֣ה נֶהְגֶּ֑ה נְקַוֶּ֤ה לַמִּשְׁפָּט֙ וָאַ֔יִן לִֽישׁוּעָ֖ה רָחֲקָ֥ה מִמֶּֽנּוּ׃
BSAWe allkôl [completely, every one of us] growlhâmâh▸ [roar, make a loud noise] like bearsdôb [slow-moving, powerful animals] ◂and moanhâgâh [mourn, lament] like dovesyôwnâh [a dove or pigeon] We hopeqâvâh▸ [wait patiently, look for] for justicemishpâṭ [righteous judgment, fairness] but [find] noneʼayin [no justice is present] for salvationyᵉshûwʻâh [deliverance, rescue] but it is farrâchaq■ [distant, removed] from usmin
| Greek | English | Parsing |
|---|---|---|
| נֶהֱמֶ֤ה | we growl | Verb, Qal, imperfect first person common plural |
| כַדֻּבִּים֙ | like bears | Preposition, noun common both plural absolute |
| כֻּלָּ֔נוּ | all of us | Noun common masculine singular construct, suffix |
| וְכַיּוֹנִ֖ים | and like doves | Conjunction, preposition, noun common masculine plural absolute |
| הָגֹ֣ה | certainly | Verb, Qal, infinitive absolute |
| נֶהְגֶּ֑ה | we moan | Verb, Qal, imperfect first person common plural |
| נְקַוֶּ֤ה | we wait eagerly | Verb, Piel, imperfect first person common plural |
| לַמִּשְׁפָּט֙ | for justice | Preposition, noun common masculine singular absolute |
| וָאַ֔יִן | and there not | Conjunction, noun common masculine singular absolute |
| לִֽישׁוּעָ֖ה | for deliverance | Preposition, noun common feminine singular absolute |
| רָחֲקָ֥ה | it is far | Verb, Qal, perfect third person feminine singular |
| מִמֶּֽנּוּ׃ | from us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us. |
| KJV | We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. |
| ASV | We roar all like bears, and moan sore like doves: we look for justice, but there is none; for salvation, but it is far off from us. |
| YLT | We make a noise as bears — all of us, And as doves we coo sorely; We wait for judgment, and there is none, For salvation — it hath been far from us. |
| WEB | We all roar like bears and moan sadly like doves. We look for justice, but there is none, for salvation, but it is far off from us. |
| BBE | We make noises of grief, like bears, and sad sounds like doves: we are looking for our right, but it is not there; for salvation, but it is far from us. |
Where they part company is וָאַ֔יִן — see How Translations Differ.
The main clause is supported by several subordinate phrases that elaborate on the people's condition and their hopes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָמָה
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 59:11
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 Lament for Justicegenerated
Isaiah 59:11 reflects the collective sorrow of the people, who feel abandoned and are crying out for justice and salvation. They express their anguish through vivid imagery, comparing themselves to bears and doves, highlighting their desperation and vulnerability. This lamentation is set against a backdrop of sin and separation from God, as they acknowledge their transgressions in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 51:20 | Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God. |
| 2 | Psalm 32:3–4 | When I kept silent, my bones became brittle from my groaning all day long. |
| 3 | Psalm 38:8 | I am numb and badly crushed; I groan in anguish of heart. |
| 4 | Hosea 7:14 | They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me. |
| 5 | Isaiah 38:14 | I chirp like a swallow or crane; I moan like a dove. My eyes grow weak as I look upward. O Lord, I am oppressed; be my security.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נֶהֱמֶ֤ה, ne.he.Mehgenerated
The verb הָמָה (hamah) means to growl or roar, conveying a sense of loudness and tumult. It reflects the emotional state of the people, who are in turmoil and distress, as they express their pain through growling like bears. This word is used to illustrate their deep lament and the urgency of their cries for justice.
In this context, the use of נֶהֱמֶ֤ה emphasizes the collective nature of their suffering, as it is in the first person plural. It shows that this is not just an individual cry but a communal expression of anguish and longing for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the imagery of growling and moaning, with the BSB, KJV, ASV, YLT, WEB, and BBE all capturing the essence of the people's lament.
Sentence Structuregenerated
The finite verb נֶהֱמֶ֤ה governs the main clause, with several phrases that elaborate on the people’s condition. The structure highlights the contrast between their cries and the absence of justice and salvation, emphasizing their plight.
The syntax places the verbs at the forefront, underscoring the urgency of their lament. The use of similes with כַדֻּבִּים֙ and כַּיּוֹנִ֖ים illustrates their emotional state and adds depth to their expressions of despair.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נֶהֱמֶ֤ה is rendered as στενάχουσιν, meaning 'they groan'. This choice emphasizes the emotional weight of their cries, aligning with the Hebrew sense of deep lament.
The Greek word ἄρκος for כַדֻּבִּים֙ reflects the same imagery of a bear, maintaining the original metaphor while adapting it to a Greek-speaking audience.
In plain words — the whole versegenerated
Isaiah 59:11 shows the people lamenting their situation, comparing their cries for justice to the growls of bears and the moans of doves. They express their deep longing for justice and salvation, which they feel is far from them.
Frequently Asked Questionsgenerated
This imagery suggests a deep, powerful expression of distress and frustration, indicating that the people are in a state of turmoil.
Doves are often seen as symbols of peace and gentleness, so this comparison highlights their vulnerability and longing for comfort.
Hoping for justice reflects a desire for fairness and righteousness, which they feel is absent in their current situation.
This phrase indicates a sense of hopelessness, as they feel that deliverance and rescue from their troubles are distant and unattainable.
Reflection Questionsgenerated
- In what areas of my life do I feel a lack of justice or fairness?
- How can I express my feelings of distress and longing for peace in a constructive way?
- What does waiting for justice look like in my daily life?
- How can I support others who are feeling lost or abandoned?
The early church on this verse — how the Fathers read it
The early Church Father Jerome reflects on this verse, interpreting it as an expression of spiritual lamentation and the need for understanding in the face of suffering.
And we coo like meditating doves who have no sense and no understanding of the Scriptures, contemplating only those words that they sing from memory.Early Church Fathers on Isaiah 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 59:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe roar all like bears, and mourn sore like doves,.... Some in a more noisy and clamorous, others in a stiller way, yet all in private: for the bear, when robbed of its whelps, goes to its den and
Read John Gill on Isaiah 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. We roar all like bears - We moan plaintively, like a hungry bear which growls for food.
Read Robert Jamieson on Isaiah 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe roar: this signifies the greatness of their anguish, that forced from them these loud outcries. And mourn: this notes some sense of their condition, that wrought in them these sorrowful lamentations; or it may relate to the condition that both sorts of people were in under their oppressing governors. It made the wicked roar like bears, and the godly mourn like doves. It is thus expressed because these properties are peculiar to these creatures. The bear, when robbed, goes into his den and roars; the dove, when absent from her mate, sits solitary and mourns. For salvation, but it is far off from us: see the exposition of this last part of the verse .
Read Matthew Poole on Isaiah 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 59:11 We roar all like bears, and mourn sore like doves: we look for judgment, but [there is] none; for salvation, [but] it is far off from us.Ver. 11. We roar all like bears.] Fremimus, ac gemimus. The bear, when hurt or robbed, runs into his den and roareth; doves, when bereft of their mates, sit solitary and groan; so do we, indesinenter et intime gemimus, make pitiful moan; and that is all we can do.
Read John Trapp on Isaiah 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) We roar all like bears . . .—The comparison is not found elsewhere in Scripture, but Horace (Epp. xvi. 51) gives “circumgemit ursus ovile.” For the dove, comp. Isaiah 38:14; Ezekiel 7:16.
Read Charles John Ellicott on Isaiah 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. But it is far off from us - "And it is far distant from us."] The conjunction ו vau must necessarily be prefixed to the verb, as the Syriac, Chaldee, and Vulgate found it in their copies; ורחקה verachakah, "and far off."
Read AdamClarke on Isaiah 59 →CambridgeThe Cambridge Bible for Schools and Colleges11. We roar (better groan) all like bears] Comp. (with Gesenius) Horace, Epod. 16. 51: “Nec vespertinus circumgemit ursus ovile.” The comparison would no doubt gain in force if we could suppose, as Duhm hesitatingly suggests, that captive animals, pining for liberty, are meant. But this is not indicated. On the “mourning” of the dove, cf. ch. Isaiah 38:14; Ezekiel 7:16; Nahum 2:7; and see Davidson’s Ezekiel (Cambridge Bible), p. 49. we look for judgment, &c.] returning to the thought of Isa 59:9. 12–15a. Confession of the sins previously denounced, the prophet speaking in the name of the people.
Read Cambridge on Isaiah 59 →Albert Barnes1798–1870Barnes' Notes on the BibleWe roar all like bears - This is designed still further to describe the heavy judgments which had come upon them for their sins.
Read Albert Barnes on Isaiah 59 →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
We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us.
We all roar like bears and moan sadly like doves. We look for justice, but there is none, for salvation, but it is far off from us.
We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us.
We all growl like bears, we coo mournfully like doves; we wait for deliverance, but there is none, for salvation, but it is far from us.
Tyndale line
We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.
We roar all like bears, and moan sore like doves: we look for justice, but there is none; for salvation, but it is far off from us.
We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.
We all roar like bears, and mourn bitterly like doves: we look for judgment, but there is none; for salvation, but it is far from us.
We roare all like beares, and mourne like dooues: wee looke for equitie, but there is none: for health, but it is farre from vs.
Strictly literal
We roar all like bears, and mourn grievously like doves: we look for judgment, and there is none; for salvation, [but] it is far from us.
We make a noise as bears — all of us, And as doves we coo sorely; We wait for judgment, and there is none, For salvation — it hath been far from us.
We make a noise as bears—all of us, || And we coo severely as doves; We wait for judgment, and there is none, || For salvation—it has been far from us.
We growl all of us like bears, and like doves do we moan sorely; we ever hope for justice, but there is none; for aid, but it is far from us.
We growl like bears and moan like doves; we wait for justice, but there is none; for rescue, but it is far from us.
From the Latin
We shall roar all of us like bears, and shall lament as mournful doves. We have looked for judgment, and there is none: for salvation, and it is far from us.
Simplified
All of us growl like bears and coo like doves as we wait for justice to be done, but it never happens; we wait for salvation, but never receive it.
We make noises of grief, like bears, and sad sounds like doves: we are looking for our right, but it is not there; for salvation, but it is far from us.
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 Dead Sea Scrolls agree closely in this verse, with only minor variations in wording. The Septuagint matches ten of the twelve words in the Hebrew text, indicating a strong consistency across these ancient witnesses.
נֶהֱמֶ֤ה כַדֻּבִּים֙ כֻּלָּ֔נוּ וְכַיּוֹנִ֖ים הָגֹ֣ה נֶהְגֶּ֑ה נְקַוֶּ֤ה לַמִּשְׁפָּט֙ וָאַ֔יִן לִֽישׁוּעָ֖ה רָחֲקָ֥ה מִמֶּֽנּוּ׃
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.
נהמה כדבים כול׳נו כיונים הגוא נהגה נקוה למשפט ואין ולישועה רחקה ממ׳נו
12 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 59:11
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.
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
דֹּב (dob) means 'bear' and is derived from a root suggesting a soft or gliding motion. The entries consistently define it as a bear, with a mention of its Aramaic equivalent. There are no significant disagreements among the lexicons.
דֹּב n.m., f. bear (from soft or gliding motion)
base
H1677 דֹּב bear (from soft or gliding motion)
1677 dob dobe
or (fully) dowb {dobe}; from 1680; the bear (as slow):--
bear.
see HEBREW for 01680
דֹּב (dov) — bear.
bear
Aramaic equivalent: dov (דֹּב "bear" H1678)
Prep | N-mp — Preposition · noun common both plural absoluteHRd/Ncbpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
Conj | Prep | N-fp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
Were clean according to the Mosaic ritual, and were offered in sacrifice, especially by the poor, Ge 15:9 Le 5:7 12:6-8 Lu 2:24. Several kinds of doves or pigeons frequented the Holy Land; and the immense flocks of them sometimes witnessed illustrate a passage in Isa 60:8. They are symbols of simplicity, innocence, and fidelity, Ho 7:11 Mt 10:16. The dove was the chosen harbinger of God’s returning favor after the flood, Ge 8:1-22, and was honored as an emblem of the Holy Spirit,
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
HVqi1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
V-Piel-Imperf-1cp — Verb · Piel · imperfect first person common pluralHVpi1cp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular absoluteHC/Ncmsa
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See AFFLICTION
→ See GOD, PROVIDENCE OF
→ See PRAYER, ANSWERED
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we