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Jeremiah 31:26 — Word Study

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WLCעַל־ זֹ֖את הֱקִיצֹ֣תִי וָאֶרְאֶ֑ה וּשְׁנָתִ֖י עָ֥רְבָה לִּֽי׃ ס

BSAAtʻal thiszôʼth [upon this occasion, in this moment] I awokeqûwts [was awakened, roused from sleep] and looked aroundrâʼâh [beheld, saw my surroundings] My sleepshênâh [rest, slumber] had been most pleasantʻârêb [sweet, agreeable, delightful]

Word
Listen & take awayJeremiah 31
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 26 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Li) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 31:26quick helps
In a sentenceThe speaker describes a moment of awakening and reflects on the pleasantness of their sleep.
Who is speakingThe speaker is expressing personal experience, using first-person language.
Where we areThis verse follows a promise of refreshment and restoration from the Lord.
The hard wordעָרְבָה
Take awayThe experience of sleep is depicted as sweet and agreeable.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbקִיץ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 31:26

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

25for I will refresh the weary soul and replenish all who are weak.”
26At this I awoke and looked around. My sleep had been most pleasant to me.
27“The days are coming,” declares the LORD, “when I will sow the house of Israel and the house of Judah with the seed of man and of beast.
28Just as I watched over them to uproot and tear down, to demolish, destroy, and bring disaster, so I will watch over them to build and to plant,” declares the LORD.

Jeremiah 31:26 describes a moment of awakening where the speaker reflects on the pleasantness of their sleep. This verse is part of a larger promise from God to refresh and restore His people, emphasizing the comfort and joy found in His presence. The surrounding verses highlight God's commitment to care for His people, contrasting the weariness they may feel with the renewal He offers.


Cross References

ReferenceText (BSB)
1Psalm 127:2In vain you rise early and stay up late, toiling for bread to eat— for He gives sleep to His beloved.
2Zechariah 4:1–2Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep.

The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to

Upon this I awaked, and beheld; and my sleep was sweet unto me.Psalm 127:2 Zechariah 4:1–2

The Key Word עָרְבָה, 'A.re.vahgenerated

The verb עָרְבָה (*'arev*) means to please or to be sweet. It conveys a sense of delight and satisfaction, indicating that the experience of sleep was not just ordinary but filled with a pleasant quality. The parsing shows it as a perfect form, suggesting that this pleasant state has been completed or fully realized.

The use of this verb in the context of sleep emphasizes the emotional and physical relief it brings, suggesting that the speaker found comfort and joy in their resting state.


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 main verb of the verse is הֱקִיצֹ֣תִי, I awoke, which governs the actions that follow. The structure consists of a prepositional phrase indicating the occasion, followed by two verb phrases describing the actions of awakening and looking around, culminating in a statement about the speaker's sleep.

The word order emphasizes the awakening as the central action, with the pleasantness of sleep being a significant reflection afterward.


Septuagint Backgroundgenerated

The Septuagint translates עַל as διὰ, which means 'through' or 'because of.' This choice reflects a slight shift in focus from a physical location to a causal relationship, suggesting that the awakening is a response to a deeper realization.

The word עָרְבָה is rendered as ἡδύς, meaning 'sweet' or 'pleasant.' This aligns closely with the Hebrew meaning, emphasizing the agreeable nature of the sleep experience.


In plain words — the whole versegenerated

Jeremiah 31:26 describes a moment when the speaker wakes up and reflects on how pleasant their sleep was. This verse is part of a promise from God to refresh His people, showing that even in moments of rest, there is joy and comfort to be found.


Frequently Asked Questionsgenerated

What does the speaker mean by 'my sleep had been most pleasant'?

The speaker is expressing that their experience of sleep was not just ordinary but filled with sweetness and comfort.

How does this verse relate to God's promises?

This verse follows a promise from God to refresh and restore His people, indicating that even in rest, there is a divine comfort.

Why is the act of waking significant in this context?

Waking signifies a moment of realization and reflection, where the speaker acknowledges the pleasantness of their experience.

What can we learn from the description of sleep in this verse?

The description of sleep as pleasant reminds us of the importance of rest and the joy that can come from it, reflecting God's care for our well-being.


Reflection Questionsgenerated

  1. In what ways have I experienced comfort and joy in moments of rest?
  2. How can I recognize and appreciate the pleasant moments in my daily life?
  3. What does it mean for me to find refreshment in God's presence?
  4. How can I share the joy I find in restful moments with others?

The early church on this verse — how the Fathers read it

The early Church Fathers reference this verse to discuss themes of repentance and emotional disturbance, reflecting on the speaker's experience.

Ambrose of MilanConcerning Repentance 2.5.38-39 c. 339–397
Let us, then, submit ourselves to God and not be subject to sin, and when we ponder the remembrance of our offenses, let us blush as though at some disgrace and not speak of them as a glory to us,
Early Church Fathers on Jeremiah 31 →
Ambrose of MilanInterrogation of Job and David 2.3.11 c. 339–397
For you should not be surprised if the Prophet says that his soul is disturbed, since the Lord Jesus himself said: "Now my soul is troubled." For he who took on our weaknesses also took on our emotions, in which he was sad even unto death,
Early Church Fathers on Jeremiah 31 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jeremiah 31:26 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Upon this I awakened, and beheld,.... When or after he beheld or had seen the vision and prophecy concerning the incarnation of Christ, and the glory and happiness of his church and people in the

Read John Gill on Jeremiah 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Upon this I awaked, and beheld; and my sleep was sweet unto me.

Read Robert Jamieson on Jeremiah 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Either this revelation was made to Jeremiah in a dream, from whence he awaking, looked about him; and he was very well pleased with his sleep at that time, because of the gracious promises concerning Judah which the Lord had in that dream revealed to them. Or else in a vision, upon the sight and hearing of which he was as well pleased as a man that had slept quietly, and had had no ill and unpleasing, but sweet and delightful, dreams while he slept.

Read Matthew Poole on Jeremiah 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jeremiah 31:26 Upon this I awaked, and beheld; and my sleep was sweet unto me.Ver. 26. Upon this I awaked.] Out of my prophetic dream. And my sleep was sweet unto me,] i.e., The promises (Christ in the promises) were sweet unto me, and I was as much refreshed therewith, as with sound sleep after hard toil or travel.

Read John Trapp on Jeremiah 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(26) Upon this I awaked . . .—The words that follow have been very differently interpreted. By some writers (Rosenmüller) they have been referred to Jehovah under the figure of the husband who has dreamt of his wife’s return. Others (Ewald) have seen in them a quotation from some well-known psalm or hymn, like Psalms 17:15, indicating that in the golden days to which Jeremiah looked forward there should be freedom even from the evil and dark dreams of a time of peril, so that every man should be able to give thanks for the “sweet” gift of sleep (Psalms 127:2). It is, however, far more natural to take them as the prophet’s own words. The vision of a restored Israel, such as he paints it in…

Read Charles John Ellicott on Jeremiah 31 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 26. Upon this I awaked] It appears that the prophecy, commencing with Jeremiah 30:2 and ending with Jeremiah 31:25 of this chapter, was delivered to the prophet in a dream. Dahler supposes it to be a wish; that the prophet, though he could not hope to live to that time, might be permitted to awake up from his tomb; and, having seen this prosperity, would be content to return to his grave.

Read AdamClarke on Jeremiah 31 →
CambridgeThe Cambridge Bible for Schools and Colleges

26. Words put in the mouth of the prophet himself, as they are not suitable either to God or to the exiles. The ecstatic state is here called “sleep,” and as the prophecy had been of so unusually cheering a character, that sleep might well be called sweet.

Read Cambridge on Jeremiah 31 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The prophet, seeming to himself to awake and look up in the midst of his sleep (whether ecstatic or not we cannot tell), rejoiced in a revelation so entirely consolatory, and unlike his usual message of woe.

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

BSBBerean Standard Bible2020

At this I awoke and looked around. My sleep had been most pleasant to me.

WEBWorld English Bible2000

On this I awakened, and saw; and my sleep was sweet to me.

MSBMajority Standard Bible2022

At this I awoke and looked around. My sleep had been most pleasant to me.

NETBNew English Translation2006

Then they will say, ‘Under these conditions I can enjoy sweet sleep when I wake up and look around.’”

Tyndale line

KJVKing James Version1611

Upon this I awaked, and beheld; and my sleep was sweet unto me.

ASVAmerican Standard Version1901

Upon this I awaked, and beheld; and my sleep was sweet unto me.

RVARevised Version, American1894

Upon this I awaked, and beheld; and my sleep was sweet unto me.

NWBWebster's Bible1833

Upon this I awaked, and beheld; and my sleep was sweet to me.

GNVGeneva Bible1599

Therefore I awaked and behelde, and my sleepe was sweete vnto me.

Strictly literal

DBYDarby Translation1890

— Upon this I awaked, and beheld; and my sleep was sweet unto me.

YLTYoung's Literal Translation1862

On this I have awaked, and I behold, and my sleep hath been sweet to me.

LSVLiteral Standard Version2020

On this I have awoken, and I behold, and my sleep has been sweet to me.

ILTInterlinear Literal Translation2000

(31:25) For this did I awake, and looked about, and my sleep was sweet unto me.

ULBUnlocked Literal Bible2017

After this I awoke, and I realized that my sleep had been refreshing.

From the Latin

DRADouay-Rheims (Challoner)1899

Upon this I was as it were awaked out of a sleep, and I saw, and my sleep was sweet to me.

Simplified

FBVFree Bible Version2020

At this I woke up and looked around. I'd had a very pleasant sleep.

BBEBible in Basic English1949

At this, awaking from my sleep, I saw; and my sleep was sweet to me.

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.

clauseprepositional phrase · prepositionalעַלonזֹ֖אתthisverb phrase · verbהֱקִיצֹ֣תִיI.awokeוָandאֶרְאֶ֑הI.lookedוּandclausenoun phrase · subjectשְׁנָתִ֖sleepיmyverbעָ֥רְבָהit.was.pleasingprepositional phrase · prepositionalלִּֽtoיme

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 agree closely, with all words matched in the Hebrew text. The Dead Sea Scrolls show some variations, with one word partly restored and others supplied by an editor, but the core meaning remains consistent with the Masoretic Text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

עַל־ זֹ֖את הֱקִיצֹ֣תִי וָאֶרְאֶ֑ה וּשְׁנָתִ֖י עָ֥רְבָה לִּֽי׃ ס

Septuagintthe Greek the translators chose, word by word
עַל־διὰזֹ֖אתτοῦτοהֱקִיצֹ֣תִיἐχηγέρθηνוָאֶרְאֶ֑הεἶδονוּשְׁנָתִ֖יμουעָ֥רְבָהἡδύςלִּֽי׃ סμοι

7 of the 7 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.

Dead Sea Scrolls — 4Q72a copy a thousand years older than the Leningrad Codex

[על] [זאת] [הקיצתי] [ואראה] [ושנת׳י] ערבה ל׳י

1 word on the leather — 1 partly restored, 5 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.

Jeremiah 31:26עַלononעַלזֶהthisthisזֶהקִיץI awokeI awokeקִיץרָאָהand I lookeand I lookedרָאָהשֵׁנָהand sleep mand sleep myשֵׁנָהעָרֵבit was pleait was pleasingעָרֵבנִיto meto meנִייָקַץto awaketo awakeיָקַץיָשֵׁןto sleepto sleepיָשֵׁןעַלheightheightעַלשֶׂהשֶׂהקַ֫יִץto summerto summerקַ֫יִץעָרַבto pledgeto pledgeעָרַבשֵׁנָהsleepsleepשֵׁנָהכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאתּוֹרָהinstructioinstructionתּוֹרָהשִׁירsongsongשִׁירעוּרto rouseto rouseעוּרעֳנִיafflictionafflictionעֳנִינָבַטto lookto lookנָבַטתְּנוּמָהslumberslumberתְּנוּמָהזֶ֫בַחsacrificesacrificeזֶ֫בַח
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jeremiah 31:26

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.

on this I awoke and I looked and sleep my it was pleasing to me
עַל־'al- on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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)

Read the full entry →
Brown-Driver-Briggs glosses

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)

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
on this I awoke and I looked and sleep my it was pleasing to me
זֹ֖אתzot this H2063 Particle
604× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means this or that, often used to point out something specific. It appears in various forms throughout the Old Testament.
Amplified meaning
upon this occasion, in this moment
Tyndale gloss
this
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.

Brown-Driver-Briggs Hebrew Lexicon (full)

זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here

standing alone

In appos. to subst.

More oft. as pred.

It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

In poetry, as a relative pron. (rare)

With prefixes (in special senses)

base

Brown-Driver-Briggs glosses

H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone

. In appos. to subst.

. More oft. as pred.

. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

. In poetry, as a relative pron. (rare)

. With prefixes (in special senses)

Strong's Hebrew Dictionary

2063 zo'th zothe'

irregular feminine of 2089; this (often used adverb):--

hereby (-in, -with), it, likewise, the one (other, same), she,

so (much), such (deed), that, therefore, these, this (thing),

thus.

see HEBREW for 02089

Translators Brief Hebrew Lexicon

זֹאת (zot) — this.

1) this, this one, here, which, this...that, the one...the other, such

1a) (alone)

1a1) this one

1a2) this...that, the one...the other, another

1b) (appos to subst)

1b1) this

1c) (as predicate)

1c1) this, such

1d) (enclitically)

1d1) then

1d2) who, whom

1d3) how now, what now

1d4) what now

1d5) wherefore now

1d6) behold here

1d7) just now

1d8) now, now already

1e) (poetry)

1e1) wherein, which, those who

1f) (with prefixes)

1f1) in this (place) here, then

1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter

1f3) thus and thus

1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus

1f5) from here, hence, on one side...on the other side

1f6) on this account

1f7) in spite of this, which, whence, how

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
on this I awoke and I looked and sleep my it was pleasing to me
הֱקִיצֹ֣תִיhe.ki.Tzo.ti I awoke H6974 Verb · Hiphil · perfect first person common singular
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to wake up or be awake, like when God told Samuel to arise and anoint a new king in 1 Samuel 16:3. It can also mean to be watchful, as in Psalm 102:7.
Amplified meaning
was awakened, roused from sleep
Tyndale gloss
to awake
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קִיץ] vb. Hiph. awake

base

Brown-Driver-Briggs glosses

H6974 [קִיץ] Hiph. awake

Strong's Hebrew Dictionary

6974 quwts koots

a primitive root (identical with 6972 through the idea of

abruptness in starting up from sleep (compare 3364)); to awake

(literally or figuratively):--arise, (be) (a-)wake, watch.

see HEBREW for 06972

see HEBREW for 03364

Translators Brief Hebrew Lexicon

קִיץ (quts) — to awake.

1) to awake, wake up

1a) (Hiphil) to awaken, arouse, show signs of waking, awake

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singular
HVhp1cs
on this I awoke and I looked and sleep my it was pleasing to me
וָאֶרְאֶ֑הva.'er.'Eh and I looked H7200 Verb · Qal · sequential imperfect first person common singular
1,300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Amplified meaning
beheld, saw my surroundings
Tyndale gloss
Provider
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָאָה 1315 vb. see

Qal 1141

see, subj.

see, c. acc. rei

see, sq. acc. cl. or phr. of closer design

see, so as to learn to know

abs. see, have (power of) vision

see = perceive

look at, see, by direct volition

of mental observation

c. ב, lit., look into, hence look at with interest

see, c. acc. rei

Niph.

appear

be seen

be visible

Pu. appar. his bones are not detected

Hithp. recipr. look at each other

Hiph.

cause one to see something, shew

cause to experience something

cause to look intently at, to behold

Hoph.

be caused to see, be shewn

be exhibited to

base

Brown-Driver-Briggs glosses

H7200a רָאָה see .. . see, subj.

. see, c. acc. rei

. see, sq. acc. + cl. or phr. of closer design

. see, so as to learn to know

. abs. see, have (power of) vision

. see = perceive

. look at, see, by direct volition

. of mental observation

. . c. ב, lit., look into, hence look at with interest

. see, c. acc. rei

. . appear

. be seen

. be visible

. appar. his bones are not detected

. recipr. look at each other

. . . cause one to see something, shew

. cause to experience something

. cause to look intently at, to behold

. . be caused to see, be shewn

. be exhibited to

H7200b רְאוּת look

Strong's Hebrew Dictionary

7200 ra'ah raw-aw'

a primitive root; to see, literally or figuratively (in

numerous applications, direct and implied, transitive,

intransitive and causative):--advise self, appear, approve,

behold, X certainly, consider, discern, (make to) enjoy, have

experience, gaze, take heed, X indeed, X joyfully, lo, look

(on, one another, one on another, one upon another, out, up,

upon), mark, meet, X be near, perceive, present, provide,

regard, (have) respect, (fore-, cause to, let) see(-r, -m, one

another), shew (self), X sight of others, (e-)spy, stare, X

surely, X think, view, visions.

Translators Brief Hebrew Lexicon

רָאָה (ra.ah) — to see: see.

: see/show

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out

1a5) to see, observe, consider, look at, give attention to, discern, distinguish

1a6) to look at, gaze at

1a7) to provide, choose

1b) (Niphal)

1b1) to appear, present oneself

1b2) to be seen

1b3) to be visible

1c) (Pual) to be seen

1d) (Hiphil)

1d1) to cause to see, show

1d2) to cause to look intently at, behold, cause to gaze at

1e) (Hophal)

1e1) to be caused to see, be shown

1e2) to be exhibited to

1f) (Hithpael) to look at each other, face

רָאָה (ra.ah) — to see: examine.

: examine/consider

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singular
Hc/Vqw1cs
on this I awoke and I looked and sleep my it was pleasing to me
וּשְׁנָתִ֖יu.she.na.Ti and sleep my H8142 Conjunction · noun common feminine singular construct · suffix
23× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to sleep or be asleep, like when God put Adam to sleep in Genesis 2:21. It is also used to describe a state of unconsciousness. This word is used throughout the Old Testament.
Amplified meaning
rest, slumber
Tyndale gloss
sleep
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep

base

Brown-Driver-Briggs glosses

H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep

Strong's Hebrew Dictionary

8142 shehah shay-naw'

or shena (Psa. 127:2) {shay-naw'}; from 3462;

sleep:--sleep.

see HEBREW for 03462

Translators Brief Hebrew Lexicon

שֵׁנָה (she.nah) — sleep.

sleep

Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)

Morphologythe parsing behind the code
Berean parsing
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffix
HC/Ncfsc/Sp1bs
on this I awoke and I looked and sleep my it was pleasing to me
עָ֥רְבָה'A.re.vah it was pleasing H6149 Verb · Qal · perfect third person feminine singular
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to be pleasing or agreeable, like a sweet taste. It is used to describe something that brings joy or satisfaction. In the Bible, it is used to talk about taking pleasure in something.
Amplified meaning
sweet, agreeable, delightful
Tyndale gloss
to please
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָרֵב (areb) is a Hebrew verb meaning to be sweet or pleasant. It conveys the idea of being agreeable or taking pleasure in something. The entries consistently emphasize its pleasant qualities, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָרַב] vb. be sweet, pleasant

base

Brown-Driver-Briggs glosses

H6149 [עָרֵב] be sweet, pleasant

Strong's Hebrew Dictionary

6149 `areb aw-rabe'

a primitive root (identical with 6148 through the idea of

close association); to be agreeable:--be pleasant(-ing), take

pleasure in, be sweet.

see HEBREW for 06148

Translators Brief Hebrew Lexicon

עָרַב (a.rev) — to please.

1) (Qal) to be pleasant, be sweet, be pleasing

1a) (TWOT) sweet, pleasant

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singular
HVqp3fs
The company it keepswords that stand beside it more often than chance
on this I awoke and I looked and sleep my it was pleasing to me
לִּֽי׃ סLi to me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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