Jeremiah 12:7 — Word Study
WLCעָזַ֙בְתִּי֙ אֶת־ בֵּיתִ֔י נָטַ֖שְׁתִּי אֶת־ נַחֲלָתִ֑י נָתַ֛תִּי אֶת־ יְדִד֥וּת נַפְשִׁ֖י בְּכַ֥ף אֹיְבֶֽיהָ׃
BSAI have forsakenʻâzab■ [abandoned, left] My housebayith [dwelling place, temple] I have abandonednâṭash■ [left, permitted to be taken] My inheritancenachălâh [heritage, promised land] I have givennâthan■ [handed over, entrusted] the belovedyᵉdidûwth△ of My soulnephesh into the handskaph [palm, control] of her enemiesʼôyêb [adversaries, those who oppose]
| Greek | English | Parsing |
|---|---|---|
| עָזַ֙בְתִּי֙ | I have forsaken | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| בֵּיתִ֔י | house my | Noun common masculine singular construct, suffix |
| נָטַ֖שְׁתִּי | I have abandoned | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| נַחֲלָתִ֑י | inheritance my | Noun common feminine singular construct, suffix |
| נָתַ֛תִּי | I have given | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| יְדִד֥וּת | [the] beloved one of | Noun common, feminine singular construct |
| נַפְשִׁ֖י | self my | Noun common feminine singular construct, suffix |
| בְּכַ֥ף | in [the] hand | Preposition, noun common feminine singular construct |
| אֹיְבֶֽיהָ׃ | enemies her | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have forsaken My house; I have abandoned My inheritance. I have given the love of My life into the hands of her enemies. |
| KJV | ¶ I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. |
| ASV | I have forsaken my house, I have cast off my heritage; I have given the dearly beloved of my soul into the hand of her enemies. |
| YLT | I have forsaken My house, I have left Mine inheritance, I have given the beloved of My soul Into the hand of her enemies. |
| WEB | “I have forsaken my house. I have cast off my heritage. I have given the dearly beloved of my soul into the hand of her enemies. |
| BBE | I have given up my house, I have let my heritage go; I have given the loved one of my soul into the hands of her haters. |
Where they part company is יְדִד֥וּת — see How Translations Differ.
The structure is built around three main actions, each revealing a layer of God's emotional state and relationship with His people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 — Jeremiah 12:7
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 Lament Over His Peoplegenerated
Jeremiah 12:7 reveals God's anguish as He declares that He has forsaken His house and abandoned His inheritance. This verse captures a moment of deep sorrow and loss, emphasizing the consequences of Israel's actions and their estrangement from God. The surrounding verses illustrate the betrayal from within, as even those closest to Him have turned against Him, intensifying the sense of isolation and grief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 11:15 | What right has My beloved in My house, having carried out so many evil schemes? Can consecrated meat avert your doom, so that you can rejoice? |
| 2 | Jeremiah 51:5 | For Israel and Judah have not been abandoned by their God, the LORD of Hosts, though their land is full of guilt before the Holy One of Israel.” |
| 3 | Isaiah 2:6 | For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners. |
| 4 | Psalm 78:59–60 | On hearing it, God was furious and rejected Israel completely. |
| 5 | Hosea 9:15 | All their evil appears at Gilgal, for there I hated them. I will drive them from My house for the wickedness of their deeds. I will no longer love them; all their leaders are rebellious. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָזַב, 'a.Zav.tigenerated
The verb עָזַב (azav) means to forsake or abandon, derived from a root that implies loosening or relinquishing something. In this context, it conveys a powerful sense of loss and desperation, as God feels the weight of having to let go of His dwelling place and people.
The parsing as a perfect first person common singular indicates that this action is completed and personal. God's abandonment is not just a physical act but carries emotional weight, revealing His deep connection to His house and His people.
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 verse consists of three finite verbs: עָזַבְתִּי, נָטַשְׁתִּי, and נָתַ֛תִּי, which govern the clauses that follow. Each verb expresses a distinct action related to God's relationship with His house and people.
The structure emphasizes God's actions of forsaking, abandoning, and giving, creating a rhythm that underscores the depth of His sorrow and the severity of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the word עָזַב is rendered as ἐγκαταλέλοιπα, which carries a similar meaning of abandonment. This choice reflects the translators' understanding of God's emotional state regarding His people.
The use of ἀφῆκα for נָטַשׁ indicates a strong sense of letting go, while the rendering of יְדִד֥וּת as μου emphasizes the personal connection of God to His beloved.
In plain words — the whole versegenerated
Jeremiah 12:7 shows God expressing His sorrow over the abandonment of His house and His people. He feels the pain of having to give them into the hands of their enemies, highlighting the deep emotional connection He has with them.
Frequently Asked Questionsgenerated
It signifies a deep sense of loss and abandonment, reflecting God's sorrow over His people's actions that led to their separation from Him.
This phrase illustrates the cherished relationship God has with His people, indicating that they are precious to Him, akin to a beloved.
It demonstrates the consequences of disobedience and the severity of God's judgment, as He allows their enemies to prevail due to their actions.
This verse encapsulates the tension between God's judgment for sin and His deep love for His people, highlighting the complexity of His relationship with humanity.
Reflection Questionsgenerated
- In what ways can I recognize areas in my life where I feel abandoned or forsaken?
- How can understanding God's sorrow over His people help me in my relationship with Him?
- What does it mean for me to be considered 'the love of His life'?
- How can I respond to God's call for repentance and restoration in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's relationship with His people, particularly in the context of judgment and inheritance.
As the prophet Jeremiah testifies when he speaks such things … “I have forsaken my house, I have given up my heritage into the hand of its enemies. My heritage has become to me as a lion in the forest.Early Church Fathers on Jeremiah 12 →
Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place is proved by the Scriptures. Jeremiah thus speaks, “I have forsaken my house.Early Church Fathers on Jeremiah 12 →
And although the Apostle himself told the Hebrews that a testament is of no force, until the death of the testator happen, that is to say, a testament is of no strength while the testator liveth, but is established by his death,Early Church Fathers on Jeremiah 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 12:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have forsaken my house,.... The temple, where the Lord took up his residence, and vouchsafed his presence to his people; this was fulfilled in the first temple, when it was destroyed by the
Read John Gill on Jeremiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.
Read Robert Jamieson on Jeremiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod by his house here understandeth the temple, which God is said here to have forsaken with respect to his gracious manifestations in it to the people that came thither to worship him. By his heritage he means the whole body of the Israelites, called God’ s heritage not in this chapter only, but : whom God threateneth to leave with respect to his special providence, by which he had taken care of them; upon which account Canaan is called the land which God cared for, ; that is, so cared for, as in comparison with them he might seem to neglect all other countries. I have given the dearly beloved of my soul into the hands of her enemies; that is, he had given that nation which was once his…
Read Matthew Poole on Jeremiah 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 12:7 I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.Ver. 7. I have forsaken my house.] A man’ s house is dear to him, dearer his heritage, dearest his well beloved wife. Jerusalem had been all this to God, but now for sin abandoned by him. I have given the dearly beloved of my soul.] Or, My dearly beloved, my soul - i.e., Myself, my second self. Heb., The love of my soul. Gr. and Vulgate, My beloved soul. "God is jealous, and the Lord revengeth."
Read John Trapp on Jeremiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) I have forsaken mine house.—The speaker is clearly Jehovah, but the connection with what precedes is not clear. Possibly we have, in this chapter, what in the writings of a poet would be called fragmentary pieces, written at intervals, and representing different phases of thought, and afterwards arranged without the devices of headings and titles and spaces with which modern bookmaking has made us familiar. So far as a sequence of thought is traceable, it is this, “Thou complainest of thine own sufferings, but there are worse things yet in store for thee; and what after all are thine, as compared with those that I, Jehovah, have brought upon mine heritage, dear as it is to me?” I have…
Read Charles John Ellicott on Jeremiah 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. I have forsaken mine house] I have abandoned my temple. I have given the dearly beloved of my soul] The people once in covenant with me, and inexpressibly dear to me while faithful. Into the hand of her enemies.] This was a condition in the covenant I made with them; If they forsook me, they were to be abandoned to their enemies, and cast out of the good land I gave to their fathers.
Read AdamClarke on Jeremiah 12 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 12:7-17. Devastation of Judah to be wrought by hostile neighbours, who shall be punished by exile unless they submit to the God of Israel Jehovah in pathetic language deplores the necessity of permitting the devastation of His land. This section has no connexion with the preceding or subsequent context. It may safely be dated late in Jehoiakim’s reign, as relating to the attack upon Judah on the part of Chaldaeans, Syrians, Moabites, and Ammonites (see 2 Kings 24:1 f.), under the figure of birds of prey attacking one whose plumage attracts their attention as unusual. Du. places Jeremiah 12:14-17 in the 2nd cent. b.c. He considers “the evil neighbours” of Jeremiah 12:14 to mean…
Read Cambridge on Jeremiah 12 →Albert Barnes1798–1870Barnes' Notes on the BibleYahweh shows that the downfall of the nation was occasioned by no want of love on His part, but by the nation’s conduct. Left - More correctly, cast away.
Read Albert Barnes on Jeremiah 12 →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
I have forsaken My house; I have abandoned My inheritance. I have given the love of My life into the hands of her enemies.
“I have forsaken my house. I have cast off my heritage. I have given the dearly beloved of my soul into the hand of her enemies.
I have forsaken My house; I have abandoned My inheritance. I have given the beloved of My soul into the hands of her enemies.
“I will abandon my nation. I will forsake the people I call my own. I will turn my beloved people over to the power of their enemies.
Tyndale line
¶ I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.
I have forsaken my house, I have cast off my heritage; I have given the dearly beloved of my soul into the hand of her enemies.
I have forsaken mine house, I have cast off mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.
I have forsaken my house, I have left my heritage; I have given the dearly beloved of my soul into the hand of her enemies.
I haue forsaken mine house: I haue left mine heritage: I haue giuen the dearely beloued of my soule into the hands of her enemies.
Strictly literal
I have forsaken my house, I have cast off my heritage, I have given the beloved of my soul into the hand of her enemies.
I have forsaken My house, I have left Mine inheritance, I have given the beloved of My soul Into the hand of her enemies.
I have forsaken My house, || I have left My inheritance, || I have given the beloved of My soul || Into the hand of her enemies.
I have forsaken my house, I have abandoned my heritage; I have given up the most dearly beloved of my soul into the hand of her enemies.
I have abandoned my house; I have forsaken my inheritance. I have given my beloved into the hands of her enemies.
From the Latin
I have forsaken my house, I have left my inheritance: I have given my dear soul into the land of her enemies.
Simplified
I have given up on my people; I have abandoned the nation I chose. I have handed over the ones I truly love to their enemies.
I have given up my house, I have let my heritage go; I have given the loved one of my soul into the hands of her haters.
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 presents the verse as it stands, while the Septuagint matches eight of the twelve words, showing a close alignment in meaning. The Dead Sea Scrolls reflect some restoration, with two words partly restored and the rest supplied by an editor, indicating a loss of text rather than variation.
עָזַ֙בְתִּי֙ אֶת־ בֵּיתִ֔י נָטַ֖שְׁתִּי אֶת־ נַחֲלָתִ֑י נָתַ֛תִּי אֶת־ יְדִד֥וּת נַפְשִׁ֖י בְּכַ֥ף אֹיְבֶֽיהָ׃
8 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.
[עזבתי] [את] [בית׳י] [נטשתי] [את] [נחלת׳י] [נתתי] [את] ידדות נפש׳י [בכף] [איבי׳ה]
nothing on the leather here — 2 partly restored, 10 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 Jeremiah 12:7
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.
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְדִדוּת (ydiduwth) refers to affection or a beloved object, indicating someone dearly loved. It is derived from the root word for love and appears only in Jeremiah 12:7.
יְדִדוּת n.f. love = obj. of love;—only Je 12:7
ref
H3033 יְדִדוּת
3033 ydiduwth yed-ee-dooth'
from 3039; properly, affection; concretely, a darling
object:--dearly beloved.
see HEBREW for 03039
יְדִדוּת (ye.di.dut) — beloved.
one dearly loved, beloved one, object of love
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3fs