Jeremiah 31:15 — Word Study
WLCכֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־ בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־ בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ ס
BSAThis is whatkôh the LORDYᵉhôvâh [Yehovah, the covenant God] saysʼâmar■ ◂A voiceqôwl [sound, cry] is heardshâmaʻ in RamahRâmâh [a city in Palestine, a place of battle] mourningnᵉhîy [lamentation, sorrow] and greattamrûwr weepingBᵉkîy [bitter crying, wailing] ◂RachelRâchêl [the mother of Joseph and Benjamin] ◂weepingbâkâh [crying, lamenting] forʻal her childrenbên [sons, descendants] [and] refusingmâʼên■ [saying no, rejecting] to be comfortednâcham [shown pity, sympathy] becausekîy they are no moreʼayin [have perished, are not]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֣ה׀ | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֗ה | Yahweh | Noun proper |
| ק֣וֹל | a voice | Noun common, masculine singular absolute |
| בְּרָמָ֤ה | in Ramah | Preposition, noun proper |
| נִשְׁמָע֙ | [is] heard | Verb, Niphal, perfect third person masculine singular |
| נְהִי֙ | a mourning song | Noun common, masculine singular absolute |
| בְּכִ֣י | weeping of | Noun common, masculine singular construct |
| תַמְרוּרִ֔ים | bitterness | Noun common, masculine plural absolute |
| רָחֵ֖ל | Rachel | Noun proper feminine |
| מְבַכָּ֣ה | [is] weeping | Verb, Piel, participle (active) feminine singular |
| עַל־ | on | Preposition |
| בָּנֶ֑יהָ | children her | Noun common masculine plural construct, suffix |
| מֵאֲנָ֛ה | she has refused | Verb, Piel, perfect third person feminine singular |
| לְהִנָּחֵ֥ם | to be comforted | Preposition, verb niphal infinitive construct common |
| עַל־ | on | Preposition |
| בָּנֶ֖יהָ | children her | Noun common masculine plural construct, suffix |
| כִּ֥י | for | Particle |
| אֵינֶֽנּוּ׃ ס | there not [is] he | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more.” |
| KJV | ¶ Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. |
| ASV | Thus saith Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not. |
| YLT | Thus said Jehovah, A voice in Ramah is heard, wailing, weeping most bitter, Rachel is weeping for her sons, She hath refused to be comforted for her sons, because they are not. |
| WEB | Yahweh says: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children. She refuses to be comforted for her children, because they are no more.” |
| BBE | So has the Lord said: In Ramah there is a sound of crying, weeping and bitter sorrow; Rachel weeping for her children; she will not be comforted for their loss. |
Where they part company is in the rendering of מֵאֲנָ֛ה — see How Translations Differ.
The structure includes a main clause followed by several subordinate clauses that elaborate on the situation, emphasizing the depth of Rachel's mourning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 31:15
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 Prophecy of Rachel's Mourninggenerated
Jeremiah 31:15 presents a poignant image of mourning as the LORD speaks of Rachel weeping for her children. This passage is set within a larger context of hope and restoration for Israel, contrasting the sorrow of loss with the promise of future return. The preceding and following verses emphasize God's compassion and the eventual return of the exiled people, highlighting the dual themes of grief and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 40:1 | This is the word that came to Jeremiah from the LORD after Nebuzaradan captain of the guard had released him at Ramah, having found him bound in chains among all the captives of Jerusalem and Judah who were being exiled to Babylon. |
| 2 | Joshua 18:25 | Gibeon, Ramah, Beeroth, |
| 3 | 1 Samuel 7:17 | Then he would return to Ramah because his home was there, and there he judged Israel and built an altar to the LORD. |
| 4 | Matthew 2:18 | “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children, and refusing to be comforted, because they are no more.” |
| 5 | Genesis 37:35 | All his sons and daughters tried to comfort him, but he refused to be comforted. “No,” he said. “I will go down to Sheol mourning for my son.” So his father wept for him. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent God and is a central figure in the Hebrew Bible. It is often translated as 'the LORD' and indicates a personal relationship with Israel, emphasizing His role as the covenant God.
In this verse, Yahweh's declaration sets the stage for the mourning that follows. His authoritative voice brings weight to the lamentation expressed by Rachel, underscoring the deep sorrow over the loss of her children.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the representation of יְהוָה as 'the LORD' and the depiction of mourning.
Sentence Structuregenerated
The finite verb אָמַר, amar ('he says') governs the entire verse, with multiple clauses detailing what the LORD declares. The structure emphasizes the voice of God as the initiating force in this lament.
The main clause introduces the declaration, while subsequent clauses elaborate on the situation in Ramah, the voice heard, and Rachel's mourning. The arrangement highlights the emotional weight of the lamentation.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָה is rendered as κύριος (kurios), maintaining the reverence for God's name. This choice aligns with the Greek tradition of substituting the divine name with a title, emphasizing God's authority.
The LXX also captures the essence of mourning, using terms that reflect sorrow and lamentation, similar to the Hebrew text but with a distinct Greek expression.
In plain words — the whole versegenerated
Jeremiah 31:15 describes a voice heard in Ramah, where Rachel mourns deeply for her children and cannot be comforted. This verse expresses profound sorrow and is part of a larger promise of hope and restoration for the people of Israel.
Frequently Asked Questionsgenerated
Rachel's weeping symbolizes the deep sorrow of loss experienced by the people of Israel, particularly during times of exile and mourning for those who are gone.
Ramah is a location associated with mourning and sorrow, serving as a backdrop for Rachel's lamentation, which reflects the broader grief of the nation.
Rachel's refusal to be comforted illustrates the depth of her grief, indicating that the pain of loss is too great for any consolation to suffice.
While this verse expresses sorrow, it is set within a context of eventual restoration, where God promises to bring His people back, thus balancing grief with hope.
Reflection Questionsgenerated
- In what ways have I experienced grief in my own life, and how can I find comfort in God's promises?
- How can I better understand the emotions of loss and mourning as reflected in this passage?
- What does Rachel's story teach us about the importance of remembering those we have lost?
- How can I support others who are grieving, following the example of God's compassion?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of mourning and prophecy. Their quotations illustrate the historical and theological significance of Rachel's lament.
“Thus says the Lord: A voice was heard in Ramah, lamentation, sobbing and weeping. Rachel is weeping for her children.” In a historical sense this prophecy speaks about sons of Judah and Benjamin living in Jerusalem and Bethlehem.Early Church Fathers on Jeremiah 31 →
Why then need I watch the rising and setting of the stars, at whose rising the fallows should be ploughed up and pierced by the hard plough-shares,Early Church Fathers on Jeremiah 31 →
Thus says the Lord: A voice is heard in the heights, lamentation, weeping, and mourning, Rachel weeping for her children, and she refused to be comforted over her children, because they are no more.Early Church Fathers on Jeremiah 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord, a voice was heard in Ramah,.... Which signifies a high place; hence the Targum paraphrases it, "in the high place of the world;'' and so the Vulgate Latin version, "in a high
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInterpreters are much divided in the sense of these words, whether they should refer to the slaughter of the Jews belonging to the ten tribes, upon their being captivated by the Assyrians, or to the slaughter of the Jews, upon the siege and taking of the city by the king of Babylon, or to Herod’ s killing the infants in Bethlehem. Certain it is, the evangelist, , applieth them unto the latter; but whether the evangelist’ s application of it be as a literal fulfilling of the prophecy, or by way of allusion, or no, is the question. Those that think that it is primarily to be understood of the slaughter of the infants, urge, 1. That , so applies it. 2. That women’ s mourning for children seems…
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:15 Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.Ver. 15. A voice was heard in Ramah.] It was once, when the poor captives were carried that way to Babylon, the mothers bitterly bewailing their Luctuosam faeunditatem. It was also another time, when Herod barbarously butchered the babes of Bethlehem. But now the case is altered, joy is restored, &c. Rachel weeping for her children.] An elegant personification.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) A voice was heard in Ramah.—The sharp contrast between this and the exulting joy of the previous verse shows that we are entering on a new section which repeats in altered form the substance of the foregoing, presenting in succession the same pictures of present woe and future gladness. The prophet sees first the desolation of the captivity. Rachel, as the mother of Joseph, and therefore of Ephraim, becomes the ideal representative of the northern kingdom. Her voice is heard in Ramah (possibly, as in 1 Samuel 22:6, Ezekiel 16:24, and in the Vulgate here, not as the name of a locality, but in its general meaning, from a mountain height) weeping for the children who have been slain or…
Read Charles John Ellicott on Jeremiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. A voice was heard in Ramah] The Ramah mentioned here, (for there were several towns of this name,) was situated in the tribe of Benjamin, about six or seven miles from Jerusalem. Near this place Rachel was buried; who is here, in a beautiful figure of poetry, represented as coming out of her grave, and lamenting bitterly for the loss of her children, none of whom presented themselves to her view, all being slain or gone into exile. St. Matthew, who is ever fond of accommodation, applies these words, Matthew 2:17-18, to the massacre of the children at Bethlehem. That is, they were suitable to that occasion, and therefore he so applied them; but they are not a prediction of that…
Read AdamClarke on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges7–15. These vv. are probably on the whole post-exilic, having close affinities with 2 Isaiah.
Read Cambridge on Jeremiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleThe religious character of the restoration of the ten tribes. Chastisement brought repentance, and with it forgiveness; therefore God decrees their restoration.
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
This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more.”
Yahweh says: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children. She refuses to be comforted for her children, because they are no more.”
This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more.”
The Lord says, “A sound is heard in Ramah, a sound of crying in bitter grief. It is the sound of Rachel weeping for her children and refusing to be comforted, because her children are gone.”
Tyndale line
¶ Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.
Thus saith Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not.
Thus saith the LORD: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not.
Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not.
Thus saith the Lord, A voyce was heard on hie, a mourning and bitter weeping. Rahel weeping for her children, refused to be comforted for her children, because they were not.
Strictly literal
Thus saith Jehovah: A voice hath been heard in Ramah, the wail of very bitter weeping, — Rachel weeping for her children, refusing to be comforted for her children, because they are not.
Thus said Jehovah, A voice in Ramah is heard, wailing, weeping most bitter, Rachel is weeping for her sons, She hath refused to be comforted for her sons, because they are not.
Thus said YHWH: “A voice is heard in Ramah, || Wailing [and] the weeping of bitterness, || Rachel is weeping for her sons, || She has refused to be comforted for her sons, because they are not.”
(31:14) Thus hath said the Lord, A voice is heard in Ramah, groaning, weeping, and bitter lamentation; Rachel is weeping for her children: she refuseth to be comforted for her children because they are not [here].
Yahweh says this: “A voice is heard in Ramah, wailing and bitter weeping. It is Rachel weeping for her children. She refuses to be comforted over them, for they live no longer.”
From the Latin
Thus saith the Lord: A voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children, and refusing to be comforted for them, because they are not.
Simplified
This is what the Lord says: The sound of terrible weeping and mourning is heard in Ramah. It's Rachel crying for her children. They are dead, and she can't be comforted
So has the Lord said: In Ramah there is a sound of crying, weeping and bitter sorrow; Rachel weeping for her children; she will not be comforted for their loss.
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 in content, with 15 of the 19 words matching. However, the Septuagint's word order and phrasing differ from the Hebrew, reflecting a translation rather than a direct correspondence.
כֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־ בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־ בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ ס
15 of the 19 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.
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 31:15
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular absoluteHNcmsa
רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.
רָמָה n.pr.loc. the Height, Rama
in Benj., on border of Ephr.
in hill-country of Ephr. (= 1 ?), home of Samuel
in Asher
in Naphtali
2 K 8:29
base
H7414 רָמָה the Height, Rama
7414 Ramah raw-maw'
the same as 7413; Ramah, the name of four places in
Palestine:--Ramah.
see HEBREW for 07413
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place rehabited by the Benjamites after the return from captivity
Also named: Rhama (Ῥαμᾶ "Ramah" G4471)
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
landmark on the boundary of Asher, apparently between Tyre and Zidon
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
a fortified city in Naphtali
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah
Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place of battle between Israel and Syria
Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
Prep | N-proper — Preposition · noun properHR/Npl
ra'-ma (ha-ramah, without the definite article only in Ne 11:33; Jer 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Jos 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine…
(a hill). This is the name of several places in the holy land. One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram , about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) The home of Elkanah, Samuel’s father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his…
Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village.
1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel…
same as Ram
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Niphal-Inf-c — Verb · Niphal · perfect third person masculine singularHVNp3ms
נְהִי (neh-hee) refers to a type of wailing or lamentation, often associated with mourning songs. It is derived from the root word for wailing, indicating its focus on expressions of grief. The entries consistently emphasize its use in contexts of sorrow and mourning.
נְהִי n.[m.] wailing, lamentation, mourning song
base
H5092 נְהִי
5092 nhiy neh-hee'
from 5091; an elegy:--lamentation, wailing.
see HEBREW for 05091
נְהִי (ne.hi) — wailing.
1) wailing, lamentation, mourning song
1a) wailing
1b) mourning song
N-ms — Noun common · masculine singular absoluteHNcmsa
(shir, shirah): Besides the great collection of sacred songs contained in the Psalter, as well as the lyric outbursts, marked by strong religious feeling, on great national occasions, it is natural to believe, and we have evidence to show, that the Hebrews possessed a large number of popular songs of a secular kind. So of Songs (which see) of itself proves this. Probably the very oldest song or fragment of song in the Old Testament is that "To the well" (Nu 21:17). W. R. Smith (Religions of the Semites, 167) regards this invocation of the waters to rise as in its origin hardly a mere poetic figure. He compares what Cazwini 1, 189, records of the well of Ilabistan: "When the water failed, a feast was held at its source with music and dancing, to induce it to flow again." If, however, the song had its origin in an early form of…
The Hebrew word בְּכִי (*bkiy*) means 'weeping' and is derived from a root that suggests a sense of dripping or overflowing. It covers the concept of continual weeping or sorrow. The entries consistently define it as a noun related to the act of weeping.
בְּכִי n.m. weeping
base
H1065 בְּכִי weeping
1065 Bkiy bek-ee'
from 1058; a weeping; by analogy, a dripping:--overflowing,
X sore, (continual) weeping, wept.
see HEBREW for 01058
בְּכִי (be.khi) — weeping.
a weeping, weeping
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…
תַּמְרוּר (tamruwr) refers to bitterness, specifically in a plural form that suggests a collective sense of bitterness. The entries consistently define it as a noun related to the concept of bitterness, with no significant disagreement among the lexicons.
[תַּמְרוּר] n.m. bitterness
base
H8563 תַּמְרוּר
8563 tamruwr tam-roor'
from 4843; bitterness (plural as collective):--X most
bitter(-ly).
see HEBREW for 04843
תַּמְרוּר (tam.rur) — bitterness.
bitterness
N-mp — Noun common · masculine plural absoluteHNcmpa
רָחֵל (Rachel) refers to the daughter of Laban and wife of Jacob, known for being the mother of Joseph and Benjamin. The name is associated with the meaning 'ewe.' She is first mentioned in Genesis 29:6. There are no significant disagreements among the lexicons regarding her identity or familial connections.
רָחֵל 47 n.pr.f. Rachel, daughter of Laban and wife of Jacob
base
H7354 רָחֵל Rachel, daughter of Laban and wife of Jacob
7354 Rachel raw-khale'
the same as 7353; Rachel, a wife of Jacob:--Rachel.
see HEBREW for 07353
רָחֵל (ra.chel) — Rachel.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.6;
daughter of: Laban (H3837A);
sister of: Leah (H3812); married to Israel (H3478);
mother of: Joseph (H3130) and Benjamin (H1144)
Also named: Rhachēl (Ῥαχήλ "Rachel" G4478)
§ Rachel = "ewe"
daughter of Laban, wife of Jacob, and mother of Joseph and Benjamin
N-proper — Noun proper feminineHNpf
ra'-chel (rachel, "ewe"; Rhachel (Ge 29:6; Jer 31:15, the King James Version "Rahel")):
1. Biography:
An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacob's mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in Ge 29:10 ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (29:17-20). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob…
Rachel
Ewe, “the daughter”, “the somewhat petulant, peevish, and self-willed though beautiful younger daughter” of Laban, and one of Jacob’s wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob’s affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob’s departure from Mesopotamia, she took with her her father’s teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried “in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave”. Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.
(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob’s deep love and long servitude for her, their marriage, and Rachel’s death on giving birth to Benjamin, with Jacob’s grief at her loss, (Genesis 48:7) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel’s stealing her father’s images, and the ready dexterity and presence of mind with which she concealed her theft. (
Ewe or sheep, Ru 4:11, the younger sister of Leah, daughter of Laban, and the chosen wife of Jacob, though her sister was favored with more children. Rachel was the mother of Joseph and Benjamin, and died soon after the birth of the latter. See her history in Ge 29:1-35:29. Her sepulchre, half an hour’s walk north of Bethlehem, is shown unto this day, the spot being marked by a Mohammedan wely or tomb, a stone enclosure and a dome. The prophecy, Jer 31:15, representing her as mourning over her posterity, the tribes of Ephraim, Manasseh, and Benjamin, is quoted in Mt 2:18, in reference to the massacre at Bethlehem, in which undoubtedly many of her descendants suffered. It is…
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Piel — Verb · Piel · participle (active) feminine singularHVprfsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
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
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
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
V-Piel-Perf-3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
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
HR — 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
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)
HNcmpc/Sp3fs — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.