Lamentations 1:6 — Word Study
WLCוַיֵּצֵ֥א מִבַּת צִיּ֖וֹן כָּל־ הֲדָרָ֑הּ הָי֣וּ שָׂרֶ֗יהָ כְּאַיָּלִים֙ לֹא־ מָצְא֣וּ מִרְעֶ֔ה וַיֵּלְכ֥וּ בְלֹא־ כֹ֖חַ לִפְנֵ֥י רוֹדֵֽף׃ ס
BSAAllkôl the splendorhâdâr [glory, majesty, beauty] has departedyâtsâʼ▸ frommin the Daughterbath [female child, city] of ZionTsîyôwn [Jerusalem, God's holy mountain] Her princessar [rulers, leaders] arehâyâh■ like deerʼayâl [harts, male deer] that findmâtsâʼ■ nolôʼ pasturemirʻeh [food, grazing land] they lacklôʼ the strengthkôach [power, might] in the face ofpânîym [presence, sight] the hunterrâdaph [pursuer, attacker]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּצֵ֥א | and it has gone out | Verb, Qal, sequential imperfect third person masculine singular |
| מִבַּת | from [the] daughter of | Preposition, noun common feminine singular construct |
| צִיּ֖וֹן | Zion | Noun proper |
| כָּל־ | all | Noun common, masculine singular construct |
| הֲדָרָ֑הּ | splendor her | Noun common masculine singular construct, suffix |
| הָי֣וּ | they have become | Verb, Qal, perfect third person common plural |
| שָׂרֶ֗יהָ | princes her | Noun common masculine plural construct, suffix |
| כְּאַיָּלִים֙ | like deer | Preposition, noun common masculine plural absolute |
| לֹא־ | [which] not | Particle |
| מָצְא֣וּ | they have found | Verb, Qal, perfect third person common plural |
| מִרְעֶ֔ה | pasture | Noun common, masculine singular absolute |
| וַיֵּלְכ֥וּ | and they have gone | Verb, Qal, sequential imperfect third person masculine plural |
| בְלֹא־ | with not | Preposition, particle |
| כֹ֖חַ | strength | Noun common, masculine singular absolute |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| רוֹדֵֽף׃ ס | a pursuer | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the splendor has departed from the Daughter of Zion. Her princes are like deer that find no pasture; they lack the strength to flee in the face of the hunter. |
| KJV | And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer. |
| ASV | And from the daughter of Zion all her majesty is departed: Her princes are become like harts that find no pasture, And they are gone without strength before the pursuer. |
| YLT | And go out from the daughter of Zion doth all her honour, Her princes have been as harts — They have not found pasture, And they go powerless before a pursuer. |
| WEB | All majesty has departed from the daughter of Zion. Her princes have become like deer that find no pasture. They have gone without strength before the pursuer. |
| BBE | And all her glory has gone from the daughter of Zion: her rulers have become like harts with no place for food, and they have gone in flight without strength before the attacker. |
The translations agree on the rendering of the key terms in this verse, particularly the concept of splendor.
The structure of the sentence highlights the main idea of loss, followed by the description of the princes and their dire situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 — Lamentations 1:6
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 Lament for Jerusalemgenerated
Lamentations 1:6 reflects the profound sorrow of Jerusalem, depicted as the Daughter of Zion, who has lost her splendor and strength. The verse illustrates the despair of her princes, likening them to deer that cannot find pasture, emphasizing their helplessness in the face of their adversaries. This lamentation serves as a poignant reminder of the consequences of sin and the resulting desolation experienced by the city and its leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 19:21 | This is the word that the LORD has spoken against him: ‘The Virgin Daughter of Zion despises you and mocks you; the Daughter of Jerusalem shakes her head behind you. |
| 2 | Psalm 48:2–3 | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| 3 | Isaiah 1:21 | See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers! |
| 4 | Isaiah 4:5 | Then the LORD will create over all of Mount Zion and over her assemblies a cloud of smoke by day and a glowing flame of fire by night. For over all the glory there will be a canopy, |
| 5 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — הֲדָרָ֑הּ, ha.da.Rahgenerated
The noun הָדָר (hadar) conveys concepts of glory, beauty, and majesty. It is often used in poetic contexts to describe the splendor of God or significant figures in the Bible. In this verse, it indicates the loss of Jerusalem's former grandeur, highlighting the city's fall from grace.
The construction of the word with the suffix indicates possession, making it clear that this splendor belongs to the Daughter of Zion. The loss of this glory is central to the lament, as it signifies not just physical beauty but also the spiritual and communal identity of the city.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as splendor, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verbs in this verse are יֵּצֵ֥א (it has gone out) and הָי֣וּ (they have become), which govern the structure of the sentence. The main clause describes the departure of splendor, while the subsequent clauses elaborate on the state of the princes and their inability to find pasture.
The sentence structure emphasizes the contrast between the lost glory of Zion and the dire situation of its leaders, creating a poignant picture of despair.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יֵּצֵ֥א is rendered as ἐγένοντο (they have become), which introduces a shift in nuance from merely 'going out' to a more definitive transformation. This choice reflects a broader interpretation of the loss experienced by Zion.
The LXX's rendering of הֲדָרָ֑הּ is less direct, indicating a potential interpretative gap between the Hebrew and Greek understandings of splendor and glory.
In plain words — the whole versegenerated
Lamentations 1:6 describes how all the splendor has left the Daughter of Zion, symbolizing Jerusalem. Her princes are compared to deer that cannot find food, highlighting their weakness and inability to escape danger. This verse captures the deep sorrow and loss felt by the city and its leaders.
Frequently Asked Questionsgenerated
It signifies the loss of Jerusalem's glory and status, reflecting the consequences of sin and the city's downfall.
This comparison illustrates their vulnerability and helplessness in the face of their enemies, emphasizing their inability to protect themselves.
The imagery conveys deep sorrow and despair, highlighting the drastic change in Jerusalem's circumstances and the emotional weight of the lament.
It encapsulates the themes of loss, suffering, and the consequences of sin that permeate the book, serving as a poignant reminder of Jerusalem's plight.
Reflection Questionsgenerated
- In what ways have I experienced loss or despair in my own life, similar to the lament of Zion?
- How can I find hope in moments of weakness, like the princes of Zion in this verse?
- What does this verse teach me about the importance of spiritual strength and resilience?
- How can I support others who are experiencing loss or hardship, reflecting on the themes of this lament?
The early church on this verse — how the Fathers read it
Early commentators reflect on the themes of loss and lamentation found in this verse. Their insights emphasize the significance of Jerusalem's plight and the spiritual implications of its downfall.
AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are brought separately before the eyes, which is to be noted almost everywhere. Historical interpretation.Early Church Fathers on Lamentations 1 →
Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations.Early Church Fathers on Lamentations 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 1:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd from the daughter of Zion all her beauty is departed,.... The kingdom removed; the priesthood ceased; the temple, their beautiful house, burnt; the palaces of their king and nobles demolished;
Read John Gill on Lamentations 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
Read Robert Jamieson on Lamentations 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll the inhabitants of Zion have lost their former beauty; whatsoever splendour the city had, whether from the multitude or gallantry of her inhabitants, it is all gone; her nobles are become thin and ill-favoured, like beasts almost starved, their enemies pursue them to destroy them, and they have no strength to oppose or resist them.
Read Matthew Poole on Lamentations 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 1:6 And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.Ver. 6. And from the daughter of Zion all her beauty is departed.] Her glory, that is chiefly the temple, and the service of God in it. It is now Ichabod with her. The beauty and bulwark of a nation are God’ s holy ordinances. Her princes are become like harts,] i.e., Heartless, bereft of courage. They dare not make headway against an enemy. Before the pursuer.] R. Solomon here observeth that the Hebrew word øåøó is written in full, so as it is scarcely anywhere else, to note the fulness of the persecution.
Read John Trapp on Lamentations 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Her princes are become like harts . . .—Probably a reference to the flight and capture of Zedekiah (2 Kings 25:5; Jeremiah 39:5), who, with his sons and princes, fell into the hands of the Chaldæans, like fainting and stricken deer.
Read Charles John Ellicott on Lamentations 1 →CambridgeThe Cambridge Bible for Schools and Colleges6. majesty] mg. less well, beauty. Exhaustion from hunger and fatigue has taken the place of dignity and wealth. Her princes are become like harts] The most natural reference is to the flight and capture of Zedekiah and his princes, Jeremiah 39:4 f. Cp. Jeremiah 52:10. The LXX and Vulg. for “harts” read (with different vowel punctuation) rams, a word used elsewhere (e.g. Exodus 15:15; see mg.) for leaders. But the figure needs an animal which is hunted. Budde therefore accepts the Targ. “stags.”
Read Cambridge on Lamentations 1 →Albert Barnes1798–1870Barnes' Notes on the BibleHer princes ... - Jeremiah had before his mind the sad flight of Zedekiah and his men of war, and their capture within a few miles of Jerusalem Jeremiah 39:4-5.
Read Albert Barnes on Lamentations 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Like harts — Like helpless, frightened deer, they flee exhausted before the pursuer in a desert land where they find no pasture.
Read Daniel Denison Whedon on Lamentations 1 →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
All the splendor has departed from the Daughter of Zion. Her princes are like deer that find no pasture; they lack the strength to flee in the face of the hunter.
All majesty has departed from the daughter of Zion. Her princes have become like deer that find no pasture. They have gone without strength before the pursuer.
All the splendor has departed from the Daughter of Zion. Her princes are like deer that find no pasture; they lack the strength to flee in the face of the hunter.
All of Daughter Zion’s splendor has departed. Her leaders became like deer; they found no pasture, so they were too exhausted to escape from the hunter.
Tyndale line
And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
And from the daughter of Zion all her majesty is departed: Her princes are become like harts that find no pasture, And they are gone without strength before the pursuer.
And from the daughter of Zion all her majesty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
And from the daughter of Zion all her beauty hath departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
And from the daughter of Zion all her beautie is departed: her princes are become like harts that finde no pasture, and they are gone without strength before the pursuer.
Strictly literal
And from the daughter of Zion all her splendour is departed: her princes are become like harts that find no pasture; and they are gone without strength before the pursuer.
And go out from the daughter of Zion doth all her honour, Her princes have been as harts — They have not found pasture, And they go powerless before a pursuer.
And all her honor goes out from the daughter of Zion, || Her princes have been as harts—They have not found pasture, || And they go powerless before a pursuer.
And there is gone forth from the daughter of Zion all her splendor: her princes are become like harts that have found no pasture, and they flee without strength before the pursuer.
Beauty has left the daughter of Zion. Her princes have become like deer that cannot find pasture, and they go without strength before their pursuer.
From the Latin
Vau. And from the daughter of Sion all her beauty is departed: her princes are become like rams that find no pastures: and they are gone away without strength before the face of the pursuer.
Simplified
All the glory has left the Daughter of Zion. Her leaders are like deer that can't find any grass to eat. They don't even have the strength to run away when the hunter comes after them!
And all her glory has gone from the daughter of Zion: her rulers have become like harts with no place for food, and they have gone in flight without strength before the attacker.
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 of Lamentations 1:6 states that all splendor has departed from the Daughter of Zion, and her princes are compared to deer that find no pasture, lacking the strength to flee from the hunter. The Septuagint provides a word-by-word correspondence but does not offer a complete translation of this verse, indicating significant differences in structure and content. The Dead Sea Scrolls (4Q111) contain a version that aligns closely with the Masoretic Text, though it includes some words that are partly restored and others that were supplied by an editor. Overall, the Masoretic Text and the Dead Sea Scrolls agree on the main themes and imagery, while the Septuagint diverges in its presentation.
וַיֵּצֵ֥א מִבַּת צִיּ֖וֹן כָּל־ הֲדָרָ֑הּ הָי֣וּ שָׂרֶ֗יהָ כְּאַיָּלִים֙ לֹא־ מָצְא֣וּ מִרְעֶ֔ה וַיֵּלְכ֥וּ בְלֹא־ כֹ֖חַ לִפְנֵ֥י רוֹדֵֽף׃ ס
4 of the 16 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.
[ויצא] מבת [ציון] [כול] [הדר׳ה] היו שרי׳ה כאילים לוא לוא מצא ומרעה [וילכו] בלי כוח לפני רודף
11 words 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.
Lexicons — every word in Lamentations 1:6
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.
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
הָדָר (hadar) refers to concepts of ornament, splendour, and honour, primarily in a poetic context. It is derived from a root meaning magnificence and encompasses beauty, glory, and majesty. The term captures a range of meanings related to excellence and goodliness.
הָדָר n.m. ornament, splendour, honour (chiefly poet.)
base
H1926 הָדָר ornament, splendour, honour (chiefly poet.)
1926 hadar haw-dawr'
from 1921; magnificence, i.e. ornament or splendor:--beauty,
comeliness, excellency, glorious, glory, goodly, honour,
majesty.
see HEBREW for 01921
הָדָר (ha.dar) — glory.
1) ornament, splendour, honour
1a) ornament
1b) splendour, majesty
1c) honour, glory
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אַיָּל (ayal) refers to a male deer, specifically a hart or stag. The word is derived from an intensive form related to another term for ram. It appears in contexts such as Psalm 42:2.
אַיָּל n.[m.] (f. ψ 42:2) hart, stag, deer
base
H354 אַיָּל hart, stag, deer
354 'ayal ah-yawl'
an intensive form of 352 (in the sense of ram); a stag or
male deer:--hart.
see HEBREW for 0352
אַיָּל (ay.yal) — deer.
stag, deer, hart
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
der ('ayyal, feminine 'ayyalah, and 'ayyeleth (compare Arabic, 'ayyal and 'iyal, "deer" and 'ayil, "ram," and Latin caper and capra, "goat," caprea, capreolus, "wild goat," "chamois," or "roe deer")); yachmur (compare Arabic, yachmur, "deer"); ya`alah, feminine of ya`el (compare Arabic, wa`l, "Pers wild goat"); tsebhi, and feminine tsebhiyah (compare Arabic, zabi and feminine zabiyah, "gazelle"); `opher (compare Arabic, ghafr and ghufr, "young of the mountain goat"):
Of the words in the preceding list, the writer believes that only the first two, i.e. 'ayyal (with its feminine forms) and yachmur should be translated "deer," 'ayyal for the roe deer and yachmur for the fallow deer. Further, he believes that ya`el (including ya`alah) should be translated "ibex," and tsebhi, "gazelle." `Opher is the young of a roe deer or of a gazelle.
[FALLOW-DEER]
A wild quadruped, of a middle size between the stag and the roebuck; its horns turn inward, and are large and flat. The fallow deer is naturally very timorous: it was reputed clean, and good for food, De 14:5. Young deer are noticed in Proverbs, Songs, and Isaiah, as beautiful creatures, and very swift, Pr 5:19. See HIND.
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
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מִרְעֶה (mir'eh) refers to pasture or pasturage, indicating both the place where animals feed and the act of feeding itself. It is derived from a root meaning to feed and can also denote a haunt for wild animals. The term captures the concept of a feeding area in agricultural contexts.
מִרְעֶה n.m. pasturage, pasture
base
H4829 מִרְעֶה pasturage, pasture
4829 mir`eh meer-eh'
from 7462 in the sense of feeding; pasture (the place or the
act); also the haunt of wild animals:--feeding place,
pasture.
see HEBREW for 07462
מִרְעֶה (mir.eh) — pasture.
pasture, pasturage
N-ms — Noun common · masculine singular absoluteHNcmsa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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)
Prep | Part — Preposition · particleHR/Tn
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa