Jeremiah 31:12 — Word Study
WLCוּבָאוּ֮ וְרִנְּנ֣וּ בִמְרוֹם־ צִיּוֹן֒ וְנָהֲר֞וּ אֶל־ ט֣וּב יְהוָ֗ה עַל־ דָּגָן֙ וְעַל־ תִּירֹ֣שׁ וְעַל־ יִצְהָ֔ר וְעַל־ בְּנֵי־ צֹ֖אן וּבָקָ֑ר וְהָיְתָ֤ה נַפְשָׁם֙ כְּגַ֣ן רָוֶ֔ה וְלֹא־ יוֹסִ֥יפוּ לְדַאֲבָ֖ה עֽוֹד׃
BSAThey will comebôwʼ [return, assemble] and shout for joyrânan [sing, overcome with praise] on the heightsmârôwm [elevated places, mountain tops] of ZionTsîyôwn [the city of God, Jerusalem] they will be radiantnâhar [shine, sparkle] overʼêl the bountyṭûwb [goodness, abundance] of the LORDYᵉhôvâh [Yehovah, the divine Savior] the graindâgân [wheat, crops] new winetîyrôwsh [freshly squeezed, fermented] andʻal oilyitshâr [anointing, ceremonial] andʻal the youngbên [offspring, descendants] of the flockstsôʼn [sheep, herds] and herdsbâqâr [cattle, livestock] Their lifenephesh [soul, being] will behâyâh like a well-wateredrâveh [saturated, flourishing] gardengan [paradise, haven] and neverlôʼ againyâçaph▸ [still, anymore] will they languishdâʼab [become weak, mourn]
| Greek | English | Parsing |
|---|---|---|
| וּבָאוּ֮ | and they will come | Verb, Qal, sequential perfect third person common plural |
| וְרִנְּנ֣וּ | and they will cry out for joy | Verb, Piel, sequential perfect third person common plural |
| בִמְרוֹם־ | on [the] height of | Preposition, noun common masculine singular construct |
| צִיּוֹן֒ | Zion | Noun proper |
| וְנָהֲר֞וּ | and they will be radiant | Verb, Qal, sequential perfect third person common plural |
| אֶל־ | because of | Preposition |
| ט֣וּב | [the] good thing[s] of | Noun common, masculine singular construct |
| יְהוָ֗ה | Yahweh | Noun proper |
| עַל־ | on | Preposition |
| דָּגָן֙ | grain | Noun common, masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| תִּירֹ֣שׁ | new wine | Noun common, masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| יִצְהָ֔ר | fresh oil | Noun common, masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| בְּנֵי־ | [the] young of | Noun common, masculine plural construct |
| צֹ֖אן | [the] flock | Noun common, both singular absolute |
| וּבָקָ֑ר | and herd | Conjunction, noun common both singular absolute |
| וְהָיְתָ֤ה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| נַפְשָׁם֙ | life their | Noun common feminine singular construct, suffix |
| כְּגַ֣ן | like a garden | Preposition, noun common both singular absolute |
| רָוֶ֔ה | watered | Adj |
| וְלֹא־ | and not | Conjunction, particle |
| יוֹסִ֥יפוּ | they will repeat | Verb, Hiphil, imperfect third person masculine plural |
| לְדַאֲבָ֖ה | to languish | Preposition, verb qal infinitive construct common |
| עֽוֹד׃ | again |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD— the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish. |
| KJV | Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. |
| ASV | And they shall come and sing in the height of Zion, and shall flow unto the goodness of Jehovah, to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. |
| YLT | And they have come in, And have sung in the high place of Zion, And flowed unto the goodness of Jehovah, For wheat, and for new wine, and for oil, And for the young of the flock and herd, And their soul hath been as a watered garden, And they add not to grieve any more. |
| WEB | They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all. |
| BBE | So they will come with songs on the high places, flowing together to the good things of the Lord, to the grain and the wine and the oil, to the young ones of the flock and of the herd: their souls will be like a watered garden, and they will have no more sorrow. |
Where they part company is in the rendering of רָוֶה — see How Translations Differ.
The sentence has multiple main clauses connected by conjunctions, emphasizing the joy and abundance experienced by the people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Jeremiah 31:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Restorationgenerated
Jeremiah 31:12 describes a time when the people of Israel will return to Zion, rejoicing in the goodness of the LORD. This restoration is marked by abundance in their lives, symbolized by grain, new wine, and oil, reflecting God's provision. The imagery of a well-watered garden signifies a flourishing existence, contrasting with their previous state of despair. This passage is part of a larger context where God promises to bring joy and comfort to His people after a period of hardship, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 31:4 | Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing. |
| 2 | Jeremiah 33:9–11 | So this city will bring Me renown, joy, praise, and glory before all the nations of the earth, who will hear of all the good I do for it. They will tremble in awe because of all the goodness and prosperity that I will provide for it. |
| 3 | Isaiah 12:1–6 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 4 | Isaiah 35:10 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| 5 | Isaiah 51:11 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — רָוֶה, ra.Vehgenerated
The Hebrew word רָוֶה (raveh) means 'watered' or 'saturated.' It suggests a state of flourishing, akin to a garden that receives ample water, leading to growth and vitality. The parsing indicates that it is an adjective describing the state of life, emphasizing the transformation from barrenness to abundance.
This term evokes the idea of being filled or satisfied, which is significant in the context of restoration. The imagery of a garden conveys not only physical nourishment but also emotional and spiritual well-being, highlighting the comprehensive nature of God's blessings.
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 multiple clauses, with the main actions centered around the verbs indicating the people's joyful return and their state of life. The structure emphasizes the blessings and abundance they will experience.
The finite verbs בָאוּ (they will come), רִנְּנ֣וּ (they will cry out for joy), and הָיְתָ֤ה (it will be) govern the sentence, with additional phrases providing details about the location and the nature of their joy.
Septuagint Backgroundgenerated
The Septuagint translates בָאוּ as ἥχουσιν (they will come), which conveys a similar sense of arrival but may imply a more auditory dimension of their joy. This choice highlights the celebratory nature of their return.
The Greek word ἥχουσιν suggests a collective sound or shout, reinforcing the communal aspect of their rejoicing in contrast to the Hebrew emphasis on coming and gathering.
In plain words — the whole versegenerated
Jeremiah 31:12 tells us that the people will joyfully return to Zion, celebrating the goodness of the LORD. They will experience a flourishing life, like a well-watered garden, and will no longer suffer or mourn. This promise of restoration reflects God's abundant blessings.
Frequently Asked Questionsgenerated
This phrase signifies a life filled with abundance and vitality, indicating that the people will thrive and prosper under God's care.
Zion represents the city of God and symbolizes a place of divine presence and blessing, making the return to Zion a central theme of joy and restoration.
The bounty includes grain, new wine, and oil, which are symbols of physical sustenance and blessings that reflect God's provision for His people.
This indicates that the people will no longer experience sorrow or weakness, highlighting the complete restoration and joy they will experience in their renewed life.
Reflection Questionsgenerated
- How can I recognize and celebrate the blessings in my own life, as the people did in this verse?
- What does it mean to me to experience a life that is like a well-watered garden?
- In what ways can I support others in finding joy and abundance in their lives?
- How does the promise of restoration in this verse encourage me during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore they shall come and sing in the height of Zion,.... The Targum is, "in the mountain of the house of the sanctuary, which is built on Zion;'' but though there be an allusion to the temple
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Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd:
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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe particular phrases in this verse must not be strained, nor do they need a particular explication, all signifying but one thing, viz. the happy and prosperous state the Jews should be in after their return from the captivity, both as to their religious and civil state. The height of Zion may either signify Jerusalem, or the temple more especially, where those that returned, as well those of the ten tribes as those strictly of Judah, should come and sing praises to God; and should there come to beg of God good things upon the account of his goodness, owning him as the God of their mercies, whether of a spiritual or temporal nature; such as corn, wine, oil, and an increase of their cattle…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.Ver. 12. Therefore they shall come and sing in the height of Zion,] i.e., In the temple shall they celebrate that singular mercy, in the congregation of the faithful. And shall flow together,] i.e., Flock together by troops and caravans; flock thither by shoals. To the goodness of the Lord.] Or, To the goods of the Lord, such as here instanced, wheat, wine, and oil; whereby also better things are…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12-14) Therefore they shall come and sing . . .—The vision of return culminates in a picture of the prosperity of the restored kingdom. The “goodness of the Lord” is, as in Hosea 3:5, the attribute on which the prophets love to dwell, as shown in all forms of outward abundance. The picture, always among the brightest which an Eastern mind can draw, of a “watered garden” (comp. Isaiah 51:3; Isaiah 58:11; Genesis 13:10) should be but the symbol of the continuous joy and freshness of their life. The dances of joy, as in the days of Miriam (Exodus 15:20), and Jephthah (Judges 11:34), and David (1 Samuel 18:6), should take the place of lamentation. It will be noticed that in all these…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. And shall flow together] Perhaps this may refer to their assembling at the three great national feasts, the passover, pentecost, and tabernacles. Their soul shall be as a watered garden] Full of the light, life, and power of God; so that they shall rejoice evermore, pray without ceasing, and give thanks in every thing.
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CambridgeThe Cambridge Bible for Schools and Colleges12. shall flow together] The exact sense is not quite plain. Does it continue the picture which the first clause gives us of the returned tribes assembling in joyful worship on the holy mountain, that they may receive the blessings of a fruitful land, or are they likened to a river which pours down from Zion, so that, their religious service over, they go forth to their several abodes to reap the produce of the field, vineyard, and oliveyard? The use of the word in the parallel passages (ch. Jeremiah 51:44; Isaiah 2:2; Micah 4:1) makes the former interpretation to be perhaps on the whole the better of the two. goodness] viz. the material blessings that follow. wine] new wine, must. See Joel…
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Albert Barnes1798–1870Barnes' Notes on the BibleOmit together. The ten tribes are to flow like a river down from Zion’s height to their own land, there to reap the rich produce of their tillage.
Read Albert Barnes on Jeremiah 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
They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD— the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish.
They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all.
They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD—the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish.
They will come and shout for joy on Mount Zion. They will be radiant with joy over the good things the Lord provides, the grain, the fresh wine, the olive oil, the young sheep and calves he has given to them. They will be like a well-watered garden and will not grow faint or weary any more.
Tyndale line
Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
And they shall come and sing in the height of Zion, and shall flow unto the goodness of Jehovah, to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
And they shall come and sing in the height of Zion, and shall flow together unto the goodness of the LORD, to the corn, and to the wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
Therefore they shall come and sing in the hight of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
Therefore they shall come, and reioyce in the height of Zion, and shall runne to the bountifulnes of the Lord, euen for the wheat and for the wine, and for the oyle, and for the increase of sheepe, and bullocks: and their soule shalbe as a watered garden, and they shall haue no more sorow.
Strictly literal
And they shall come and sing aloud upon the height of Zion, and shall flow together to the goodness of Jehovah, for corn, and for new wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden, and they shall not languish any more at all.
And they have come in, And have sung in the high place of Zion, And flowed unto the goodness of Jehovah, For wheat, and for new wine, and for oil, And for the young of the flock and herd, And their soul hath been as a watered garden, And they add not to grieve any more.
And they have come in, || And have sung in the high place of Zion, || And flowed to the goodness of YHWH, || For wheat, and for new wine, and for oil, || And for the young of the flock and herd, || And their soul has been as a watered garden, || And they do not add to grieve anymore.
(31:11) And they shall come and sing on the height of Zion, and shall come together as a stream to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flocks and of the herds, and their soul shall be as a well-watered garden; and they shall not farther experience grief any more.
Then they will come and rejoice on the heights of Zion. Their faces will shine because of Yahweh's goodness, over the corn and the new wine, over the oil and the offspring of the flocks and herds. For their lives will become like a watered garden, and they will never again feel any more sorrow.
From the Latin
And they shall come, and shall give praise in mount Sion: and they shall flow together to the good things of the Lord, for the corn, and wine, and oil, and the increase of cattle and herds, and their soul shall be as a watered garden, and they shall be hungry no more.
Simplified
They will return and celebrate with happy shouts on Mount Zion; their faces will beam over the Lord's wonderful gifts—the grain, new wine, and olive oil, and the young of their flocks and herds. Their life will be like a well-watered garden; and they won't ever be depressed again.
So they will come with songs on the high places, flowing together to the good things of the Lord, to the grain and the wine and the oil, to the young ones of the flock and of the herd: their souls will be like a watered garden, and they will have no more sorrow.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of the verse, with the Septuagint providing a close correspondence in meaning. The Dead Sea Scrolls show some restoration in the text but maintain the overall message of joy and abundance.
וּבָאוּ֮ וְרִנְּנ֣וּ בִמְרוֹם־ צִיּוֹן֒ וְנָהֲר֞וּ אֶל־ ט֣וּב יְהוָ֗ה עַל־ דָּגָן֙ וְעַל־ תִּירֹ֣שׁ וְעַל־ יִצְהָ֔ר וְעַל־ בְּנֵי־ צֹ֖אן וּבָקָ֑ר וְהָיְתָ֤ה נַפְשָׁם֙ כְּגַ֣ן רָוֶ֔ה וְלֹא־ יוֹסִ֥יפוּ לְדַאֲבָ֖ה עֽוֹד׃
23 of the 26 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.
[ובאו] [ורננו] [במרום] [ציון] ונהרו על טוב יהוה [על] [דגן] [ועל] [תירש] [ועל] [יצהר] [ועל] [בני] [צאן] ובקר והיתה נפש׳ם כגן [רוה] [ולא] [יוסיפו] [לדאב׳ה] עוד
8 words on the leather — 1 partly restored, 17 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 31:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
Conj | V-Piel-3cp — Verb · Piel · sequential perfect third person common pluralHc/Vpq3cp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
The Hebrew word נָהַר (nahar) has meanings related to both flowing and shining. It can refer to a stream or flow of water, as well as to the act of shining or beaming light. The entries suggest a figurative sense of cheerfulness associated with these actions. There is an Aramaic equivalent, נְהִירוּ (ne.hi.ru), meaning 'illumination.'
[נָהַר] vb. flow, stream
base
נָהַר vb. shine, beam
base
H5102a נָהַר flow, stream H5102b נָהַר shine, beam
5102 nahar naw-har'
a primitive root; to sparkle, i.e. (figuratively) be
cheerful; hence (from the sheen of a running stream) to flow,
i.e. (figuratively) assemble:--flow (together), be lightened.
נָהַר (na.har) — to flow.
1) to flow, stream
1a) (Qal) to flow, stream
נָהַר (na.har) — to shine.
1) to shine, beam, light, burn
1a) (Qal) to beam, be radiant
Aramaic equivalent: ne.hi.ru (נְהִירוּ "illumination" H5094B)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
ra'-di-ant (nahar, "to sparkle" i.e. (figurative) be cheerful; hence (from the sheen of a running stream), to flow, i.e. (figurative) assemble; flow (together), be lightened): the American Standard Revised Version substitutes the active "radiant" for the passive "were lightened" in Ps 34:5; Isa 60:5 (English Revised Version, the King James Version "flow together"). As the earth and moon, both being dark, face a common sun and lighten each other, they are not only lightened, but radiant. So with the believers, "They looked unto him (Yahweh), and were radiant." Thus nahar combines the two ideas of being lightened and flowing together. This appears, also, in a different connection, in Isa 60:5, "Then thou shalt see and be…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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…
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
N-ms — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יִצְהָר (yits-hawr) refers to fresh or newly appeared oil, often associated with producing light. It can also imply anointing oil, indicating its use in ceremonial contexts. The word is derived from a root meaning to shine or produce light, emphasizing its purity and brightness.
יִצְהָר n.[m.] fresh oil (newly appeared)
base
H3323 יִצְהָר fresh oil (newly appeared)
3323 yitshar yits-hawr'
from 6671; oil (as producing light); figuratively,
anointing:--+ anointed oil.
see HEBREW for 06671
יִצְהָר (yits.har) — oil.
fresh oil, shining (pure) oil
N-ms — Noun common · masculine singular absoluteHNcmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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…
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular absoluteHNcbsa
See CATTLE.
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
hurd.
See CATTLE.
Herd
Gen. 13:5; Deut. 7:14. (See CATTLE.)
(a collection of cattle), Herdsmen. The herd was greatly regarded in both the patriarchal and the Mosaic period. The ox was the most precious stock next to horse and mule. The herd yielded the most esteemed sacrifice, (Numbers 7:3; Psalms 69:31; Isaiah 66:3) also flesh meat, and milk, chiefly converted probably, into butter and cheese. (32:14; 2 Samuel 17:29) The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden, (1 Chronicles 12:40; Isaiah 46:1) made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
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/Sp3mp
גַּן (gan) means 'garden' or 'enclosure' and can refer to a physical garden or, figuratively, to a bride. It is derived from a root meaning to fence in. The term is used in various contexts, including the Garden of Eden and specific locations like Beth-haggan.
גַּן n.m. & f. enclosure, garden
base
H1588 גַּן enclosure, garden
1588 gan gan
from 1598; a garden (as fenced):--garden.
see HEBREW for 01598
גַּן (gan) — Garden (of Uzza).
This name means garden, enclosure
גַּן (gan) — (Beth)-haggan.
Combined with ba.yit (בַּ֫יִת "Beth" H1004H)
גַּן (gan) — garden.
1) garden, enclosure
1a) enclosed garden
1a1) (fig. of a bride)
1b) garden (of plants)
1c) Garden of Eden
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (La 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Ge 2 and Ge 3; 13:10; So 4:12-16; Ec 2:5,6;
Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Solomon 6:12) pomegranates, and others for domestic use.…
→ Of Eden
See EDEN
→ Of Gethsemane
→ See GETHSEMANE
רָוֶה (raveh) means 'watered' or 'saturated.' It is derived from the root word for 'sate' or 'drink' and can imply a state of drunkenness. The entries consistently emphasize its meaning related to being filled with water.
רָוֶה adj. watered
base
H7302 רָוֶה watered
7302 raveh raw-veh'
from 7301; sated (with drink):--drunkenness, watered.
see HEBREW for 07301
רָוֶה (ra.veh) — watered.
watered, saturated
Adj — AdjHAamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
דָּאֵב (da'ab) is a primitive root meaning to pine or mourn, indicating a state of sorrow or faintness. It covers the idea of languishing or becoming faint, as noted in various lexicons. The entries consistently emphasize its emotional and physical connotations without significant disagreement.
[דָּאֵב] vb. become faint, languish
base
H1669 דָּאֵב, דָּאַב
1669 da'ab daw-ab'
a primitive root; to pine:--mourn, sorrow(-ful).
דָּאֵב (da.av) — to languish.
(Qal) to become faint, languish
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
