Jeremiah 31:4 — Word Study
WLCע֤וֹד אֶבְנֵךְ֙ וְֽנִבְנֵ֔ית בְּתוּלַ֖ת יִשְׂרָאֵ֑ל ע֚וֹד תַּעְדִּ֣י תֻפַּ֔יִךְ וְיָצָ֖את בִּמְח֥וֹל מְשַׂחֲקִֽים׃
BSAAgainʻôwd I will build youbânâh▸ [reestablish, restore] and you will be rebuiltbânâh [reestablished, restored] O Virginbᵉthûwlâh [pure, untouched] IsraelYisrâʼêl [God's chosen people] Againʻôwd you will take upʻâdâh▸ your tambourinestôph [timbrels, musical instruments] and go outyâtsâʼ [come forth, proceed] in joyfulsâchaq [merry, celebratory] dancingmâchôwl [round dance, circle dance]
| Greek | English | Parsing |
|---|---|---|
| ע֤וֹד | again | Adv |
| אֶבְנֵךְ֙ | I will build you | Verb qal imperfect first person common singular, suffix |
| וְֽנִבְנֵ֔ית | and you will be rebuilt | Verb, Niphal, sequential perfect second person feminine singular |
| בְּתוּלַ֖ת | O virgin of | Noun common, feminine singular construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| ע֚וֹד | again | Adv |
| תַּעְדִּ֣י | you will ornament yourself | Verb, Qal, imperfect second person feminine singular |
| תֻפַּ֔יִךְ | tambourines your | Noun common masculine plural construct, suffix |
| וְיָצָ֖את | and you will go forth | Verb, Qal, sequential perfect second person feminine singular |
| בִּמְח֥וֹל | in [the] dancing of | Preposition, noun common masculine singular construct |
| מְשַׂחֲקִֽים׃ | merry makers | Verb, Piel, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing. |
| KJV | Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. |
| ASV | Again will I build thee, and thou shalt be built, O virgin of Israel: again shalt thou be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. |
| YLT | Again do I build thee, And thou hast been built, O virgin of Israel, Again thou puttest on thy tabrets, And hast gone out in the chorus of the playful. |
| WEB | I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the dances of those who make merry. |
| BBE | I will again make new your buildings, O virgin of Israel, and you will take up your place: again you will take up your instruments of music, and go out in the dances of those who are glad. |
Translations agree on the core message of restoration and joy.
The structure features two main clauses emphasizing God's promise and the people's joyful response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 31:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Restorationgenerated
Jeremiah 31:4 speaks of God's promise to rebuild Israel, emphasizing His enduring love and commitment to restore His people after a time of hardship. This verse is part of a larger message of hope and renewal, where God reassures Israel of their future joy and celebration, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:10 | See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.” |
| 2 | Jeremiah 30:18 | This is what the LORD says: “I will restore the fortunes of Jacob’s tents and have compassion on his dwellings. And the city will be rebuilt on her own ruins, and the palace will stand in its rightful place. |
| 3 | Jeremiah 33:7 | I will restore Judah and Israel from captivity and will rebuild them as in former times. |
| 4 | Psalm 51:18 | In Your good pleasure, cause Zion to prosper; build up the walls of Jerusalem. |
| 5 | Psalm 69:35 | For God will save Zion and rebuild the cities of Judah, that they may dwell there and possess it. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — ע֤וֹד, odgenerated
The word ע֤וֹד (od) primarily denotes a sense of iteration or continuance, functioning as an adverb meaning 'still,' 'yet,' or 'again.' It emphasizes the idea of something recurring or being repeated, as seen in other contexts throughout the Old Testament.
In this verse, it underscores God's repeated assurance to Israel that He will rebuild them, reinforcing the theme of restoration and hope.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent in conveying the promise of rebuilding.
Sentence Structuregenerated
The main verb אֶבְנֵךְ (ev.neKh), I will build you, governs the structure of the verse, with subsequent phrases elaborating on the action and its subjects. The sentence is built around the promise of restoration, with the subject being Israel.
The use of clauses and phrases creates a layered meaning, emphasizing both the action of rebuilding and the joyful response of the people.
Septuagint Backgroundgenerated
The Septuagint translates ע֤וֹד as ἔτι, which carries a similar sense of 'again' or 'still'. This choice reflects the continuity of God's promises.
The Greek term οἰκοδομηθήσῃ for נִבְנֵ֔ית shows a direct connection to the act of building, aligning with the Hebrew meaning while also emphasizing the passive aspect of being rebuilt.
In plain words — the whole versegenerated
Jeremiah 31:4 assures Israel that God will rebuild them and restore their joy. This verse highlights the promise of renewed life and celebration, as the people are encouraged to take up their tambourines and dance joyfully.
Frequently Asked Questionsgenerated
This signifies God's promise to restore His people after a period of hardship, indicating renewal and hope for the future.
The term 'virgin' emphasizes Israel's purity and special status as God's chosen people.
Tambourines symbolize joy and celebration, indicating that the restoration will bring happiness and communal rejoicing.
This verse is part of a larger promise of restoration and hope for Israel, following God's declaration of love and commitment to His people.
Reflection Questionsgenerated
- In what ways have I experienced God's restoration in my own life?
- How can I celebrate the joy of God's promises like the people in this verse?
- What does it mean for me to be part of God's chosen people today?
- How can I encourage others to find hope in God's promises?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgain, I will build thee, and thou shalt be built, O virgin of Israel,.... The same with "all the families of Israel", Jeremiah 31:1; who, when converted, will be espoused to Christ as a chaste
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Again I will build thee, and thou shalt be built.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs upon their being carried into captivity both their civil state and church, which either of them were as a building framed together, were broken and pulled down, and they were scattered here and there, like the stones of a building pulled down; so God’ s bringing them again together, and cementing them by a political and ecclesiastical government, is fitly compared to a building. The calling them the virgin Israel doth not signify that the body of that people had not been defloured by idolatry, but either signifies that this promise only concerned such as had kept their virginity; or else (which it may be is more probable) Israel is here called a virgin with relation to the following…
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.Ver. 4. Again I will build thee.] See Jeremiah 34:18. Thou shalt be adorned with thy tabrets.] All shall be hail and merry with thee as heretofore: yea, thou shalt have spiritual joy, which is res severa, severe and solid, such as doth not only smoothe the brow, but fill the breast.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Thou shalt again be adorned with thy tabrets . . .—The implied idea is that of a time of rejoicing after triumphant restoration (the “building” of the previous sentence is more than that of material walls and towers), when the daughters of Israel (as in Exodus 15:20; Judges 11:34; 1 Samuel 18:6; Psalms 68:11) should again go forth with “timbrels and dances,” with tabrets and joy and instruments of music. The “tabret” was a musical instrument of the drum type, somewhat like the Spanish or Italian tambourine, with bells attached to the metal hoop.
Read Charles John Ellicott on Jeremiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. O virgin of Israel] Israelites in general; now called virgin, because restored to their ancient purity. With thy tabrets] Women in general played on these; they were used in times of rejoicing, and accompanied with dancing. To these customs, still preserved, the prophet alludes.
Read AdamClarke on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges4. will I build thee, and thou shalt be built] For build = make to prosper, see note on Jeremiah 12:16. O virgin of Israel] The nation is addressed under the figure of a woman, as so often. tabrets] The tabret or timbrel, the Heb. tôph, the duff or diff of the Arabs, is a hoop on which pieces of brass are often fixed, and over which parchment is extended. It is thus played with the fingers like our tambourine. It was used in early times by the Syrians of Paddanaram (Genesis 31:27), played principally by women (Exodus 15:20; Judges 11:34; 1 Samuel 18:6; Psalms 68:25), but also by prophets (1 Samuel 10:5) and by others (2 Samuel 6:5; 1 Chronicles 13:8). Peake refers for the place occupied by…
Read Cambridge on Jeremiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleO virgin of Israel - i. e., the whole people (compare Jeremiah 14:17 note).
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
Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing.
I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the dances of those who make merry.
Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing.
I will rebuild you, my dear children Israel, so that you will once again be built up. Once again you will take up the tambourine and join in the happy throng of dancers.
Tyndale line
Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Again will I build thee, and thou shalt be built, O virgin of Israel: again shalt thou be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Again will I build thee, and thou shalt be built, O virgin of Israel: again shalt thou be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Again I will build thee, and thou shalt be built, O virgin of Israel; thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Againe I will builde thee, and thou shalt be builded, O virgine Israel: thou shalt stil be adorned with thy timbrels, and shalt goe foorth in the dance of them that be ioyfull.
Strictly literal
I will build thee again, and thou shalt be built, O virgin of Israel! Thou shalt again be adorned with thy tambours, and shalt go forth in the dances of them that make merry.
Again do I build thee, And thou hast been built, O virgin of Israel, Again thou puttest on thy tabrets, And hast gone out in the chorus of the playful.
I build you again, || And you have been built, || O virgin of Israel, || You put on your tambourines again, || And have gone out in the chorus of the playful.
(31:3) Yet again will I build thee up, and thou shalt be built, O virgin of Israel: yet again shalt thou adorn thy timbrels, and go forth in the dances of those that make merry.
I will build you up again so you will be built, virgin Israel. You will again pick up your tambourines and go out with happy dances.
From the Latin
And I will build thee again, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy timbrels, and shalt go forth in the dances of them that make merry.
Simplified
I'm going to rebuild you, and it will happen. You will be rebuilt, Virgin Israel. You will pick up your tambourines again and run outside to dance with joy.
I will again make new your buildings, O virgin of Israel, and you will take up your place: again you will take up your instruments of music, and go out in the dances of those who are glad.
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 align closely, with 11 of the 11 words matched. The Dead Sea Scrolls contain partial restorations but agree with the core message of the verse, emphasizing God's promise to restore Israel.
ע֤וֹד אֶבְנֵךְ֙ וְֽנִבְנֵ֔ית בְּתוּלַ֖ת יִשְׂרָאֵ֑ל ע֚וֹד תַּעְדִּ֣י תֻפַּ֔יִךְ וְיָצָ֖את בִּמְח֥וֹל מְשַׂחֲקִֽים׃
11 of the 11 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.
עוד אבנ׳ך [ונבנית] בתולת ישראל עוד [תעדי] [תפי׳ך] [ויצאת] במחול משחקים
3 words on the leather — 4 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 31:4
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.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp2fs
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Niphal-2fs — Verb · Niphal · sequential perfect second person feminine singularHc/VNq2fs
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
The Hebrew word עָדָה (*adah*) is built from a primitive root meaning to advance or pass on. It covers a range of meanings, including to remove and to adorn oneself. The entries indicate its use in contexts of both movement and decoration, with no significant disagreement among lexicons.
עָדָה vb. pass on, advance
Qal the fierce lion hath not advanced
Hiph. removing a garment
base
עָדָה vb. ornament, deck oneself
base
H5710a עָדָה pass on, advance .the fierce lion hath not advanced
. removing a garment
H5710b עָדָה ornament, deck oneself
5710 `adah aw-daw'
a primitive root; to advance, i.e. pass on or continue;
causatively, to remove; specifically, to bedeck (i.e. bring an
ornament upon):--adorn, deck (self), pass by, take away.
עָדָה (a.dah) — to advance.
1) to pass on, advance, go on, pass by, remove
1a) (Qal) to pass on, put on
1b) (Hiphil) to remove
Aramaic equivalent: a.dah (עֲדָה "to pass on/over/away" H5709)
עָדָה (a.dah) — to adorn.
to ornament, deck oneself
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
מָחוֹל (machowl) refers to a round dance or dancing. It is derived from the root word meaning to dance. The entries consistently emphasize its connection to dance without significant disagreement among the lexicons.
מָחוֹל n.m. dance
base
H4234 מָחוֹל
4234 machowl maw-khole'
from 2342; a (round) dance:--dance(-cing).
see HEBREW for 02342
מָחוֹל (ma.chol) — dance.
dance, dancing
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa