Jeremiah 49:25 — Word Study
WLCאֵ֥יךְ לֹֽא־ עֻזְּבָ֖ה עִ֣יר תְּהִלָּ֑ת קִרְיַ֖ת מְשׂוֹשִֽׂי׃
BSAHowʼêyk [in what manner, to what extent] is the cityʻîyr [town, urban settlement] of praisetᵉhillâh [song of praise, public worship] notlôʼ [absolutely not, by no means] forsakenʻâzab■ [abandoned, left to ruin] the townqiryâh [city, place of joy] that brings Me joymâsôws [causes, results in, rejoicing, great delight]
| Greek | English | Parsing |
|---|---|---|
| אֵ֥יךְ | how! | Particle |
| לֹֽא־ | not | Particle |
| עֻזְּבָ֖ה | it has been forsaken | Verb, Pual, perfect third person feminine singular |
| עִ֣יר | a city of | Noun common, feminine singular construct |
| תְּהִלָּ֑ת | praise | Noun common, feminine singular construct |
| קִרְיַ֖ת | [the] town of | Noun common, feminine singular construct |
| מְשׂוֹשִֽׂי׃ | joy my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How is the city of praise not forsaken, the town that brings Me joy? |
| KJV | How is the city of praise not left, the city of my joy! |
| ASV | How is the city of praise not forsaken, the city of my joy? |
| YLT | How is it not left — the city of praise, The city of my joy! |
| WEB | How is the city of praise not forsaken, the city of my joy? |
| BBE | How has the town of praise been wasted, the place of joy! |
Where they part company is עֻזְּבָ֖ה — see How Translations Differ.
The sentence is structured around a main clause questioning the city's status, with a descriptive noun phrase elaborating on its significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 49:25
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 — Judgment Against Damascusgenerated
Jeremiah 49:25 poses a rhetorical question about the fate of Damascus, a city celebrated for its praises and joy. This verse reflects the tension between its esteemed reputation and the reality of impending destruction, as seen in the surrounding verses. The Lord is lamenting the potential loss of a city that should be a source of joy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 33:9 | So this city will bring Me renown, joy, praise, and glory before all the nations of the earth, who will hear of all the good I do for it. They will tremble in awe because of all the goodness and prosperity that I will provide for it. |
| 2 | Jeremiah 48:2–39 | There is no longer praise for Moab; in Heshbon they devise evil against her: ‘Come, let us cut her off from nationhood.’ You too, O people of Madmen, will be silenced; the sword will pursue you. |
| 3 | Jeremiah 51:41 | How Sheshach has been captured! The praise of all the earth has been seized. What a horror Babylon has become among the nations! |
| 4 | Psalm 37:35–36 | I have seen a wicked, ruthless man flourishing like a well-rooted native tree, |
| 5 | Isaiah 1:26 | I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the City of Righteousness, the Faithful City.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֻזְּבָ֖ה, 'u.ze.Vahgenerated
The verb עָזַב (*'azab*) means to forsake or abandon, indicating a state of being left desolate. In this verse, it is in the Pual form, suggesting that the city has been acted upon — it has been forsaken.
The use of this verb highlights the gravity of the situation. It conveys a sense of desperation and loss, as the city known for bringing joy is at risk of being left to ruin.
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 finite verb governing this verse is עֻזְּבָ֖ה, it has been forsaken, which is the focal point of the inquiry. The structure includes an adverbial clause questioning the manner of forsakenness and two noun phrases that describe the city and its attributes.
The Hebrew word order places emphasis on the city of praise, highlighting its significance and the contrast with its potential fate.
Septuagint Backgroundgenerated
The Septuagint translates עֻזְּבָ֖ה with ἐγκατέλιπεν (*egkatelipen*), meaning 'has been left behind'. This choice reflects a similar sense of abandonment but may carry a slightly different connotation in Greek, focusing on the action of leaving rather than the state of being left.
In plain words — the whole versegenerated
Jeremiah 49:25 asks how the city known for its praise could be forsaken. It highlights the contrast between its joyful reputation and the reality of potential destruction, emphasizing the Lord's concern for this city.
Frequently Asked Questionsgenerated
It signifies that the city is known for its worship and acknowledgment of God, making its potential forsakenness particularly poignant.
The city brings Him joy, and its destruction would represent a loss of a place of worship and celebration.
The rhetorical question emphasizes the shock and disbelief at the thought of such a beloved city being abandoned.
It serves as a lament within the broader judgment against Damascus, highlighting the contrast between its glory and the coming calamity.
Reflection Questionsgenerated
- What are some ways we can recognize and appreciate the places that bring us joy?
- How do we respond when we see something we love facing destruction or abandonment?
- In what ways can we ensure that our communities remain places of praise and joy?
- How can we express our concerns for places or people that seem to be forsaken?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 49:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition.
Read John Gill on Jeremiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow is the city of praise not left, the city of my joy! How is the city of praise not left.
Read Robert Jamieson on Jeremiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is called the city of praise, because it was a city so much praised, a city of great renown, which the prophet seeing like to be destroyed, lamenteth either in the person of the king of Syria, or of the Syrian inhabitants, wondering that the conquerors should not spare so famous and renowned a city, in which so many did rejoice.
Read Matthew Poole on Jeremiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 49:25 How is the city of praise not left, the city of my joy!Ver. 25. How is the city of praise not left?] Why is so praiseworthy and renowned a city so demolished? See Jeremiah 49:23. Cause enough there was, because it was a valley of vanity, and Comus, Venus, and Bacchus there made their dividend, and shared their devotes.
Read John Trapp on Jeremiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) How is the city of praise not left . . . !—The exclamation, half scornful, half ironical, points to the fact that the inhabitants of Damascus had tried in vain to flee (Jeremiah 49:24). The city so fair and glorious, with its rivers Abana and Pharphar (2 Kings 5:12), had not been “left,” would not be empty when it was taken. The people would perish with it. Her young warriors and her veterans should be cut off within the walls.
Read Charles John Ellicott on Jeremiah 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. How is the city of praise not left] Damascus is so ruined that she can no more be called a praiseworthy or happy city.
Read AdamClarke on Jeremiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges25. not forsaken] The negative quite reverses the sense we should expect. Accordingly Du. and Co., emending the MT., render respectively, “Woe to her!” and “Woe to me!” continuing, “For the city of praise is forsaken.” the city of my joy] We should probably, with several Versions, omit the pronoun, and so put the words in the mouth of the prophet, and not of an inhabitant of the doomed city.
Read Cambridge on Jeremiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleAn exclamation of sorrow wrung from the prophet at the thought of the people of Damascus remaining to be slaughtered. The words my joy express the prophet’s own sympathy.
Read Albert Barnes on Jeremiah 49 →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
How is the city of praise not forsaken, the town that brings Me joy?
How is the city of praise not forsaken, the city of my joy?
How is the city of praise not forsaken, the town that brings Me joy?
How deserted will that once-famous city be, that city that was once filled with joy!
Tyndale line
How is the city of praise not left, the city of my joy!
How is the city of praise not forsaken, the city of my joy?
How is the city of praise not forsaken, the city of my joy?
How is the city of praise not left, the city of my joy!
How is the glorious citie not reserued, the citie of my ioy?
Strictly literal
How is not the town of praise forsaken, the city of my joy!
How is it not left — the city of praise, The city of my joy!
How it is not left—the city of praise, || The city of My joy!
“How is the city of praise not forsaken, the town of my joy!”
How has the city of praise not been forsaken, the town of my joy?
From the Latin
How have they forsaken the city of renown, the city of joy!
Simplified
Why isn't the city that is praised deserted, the city that made me happy?
How has the town of praise been wasted, the place of joy!
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 agree in their wording for this verse, with all seven Hebrew words matched in the Greek translation. This consistency indicates a shared understanding of the text's meaning across these traditions.
אֵ֥יךְ לֹֽא־ עֻזְּבָ֖ה עִ֣יר תְּהִלָּ֑ת קִרְיַ֖ת מְשׂוֹשִֽׂי׃
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.
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 49:25
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.
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Q-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
N-fs — Noun common · feminine singular constructHNcfsc
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
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…
מָשׂוֹשׂ (masows) refers to exultation or joy, encompassing both the feeling of delight and its causes. It is derived from the root word for joy, שָׂשׂוֹן (shason). The term is used in contexts related to rejoicing and mirth.
מָשׂוֹשׂ n.m. id. [שָׂשׂוֹן];—exultation
base
H4885 מָשׂוֹשׂ id. [שָׂשׂוֹן];—exultation
4885 masows maw-soce'
from 7797; delight, concretely (the cause or object) or
abstractly (the feeling):--joy, mirth, rejoice.
see HEBREW for 07797
מָשׂוֹשׂ (ma.s.vo.s) — rejoicing.
exultation, joy, rejoicing
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs