Lamentations 3:29 — Word Study
WLCיִתֵּ֤ן בֶּֽעָפָר֙ פִּ֔יהוּ אוּלַ֖י יֵ֥שׁ תִּקְוָֽה׃
BSALet him burynâthan▸ [bow low, put, or set] his facepeh [lip, mouth, or edge] in the dustʻâphâr [dry earth, clay, or mortar] perhapsʼûwlay [if so be, if by chance, or peradventure] there isyêsh [exists, or being] still hopetiqvâh [yet, or remaining, a cord that attaches, expectancy, or waiting]
| Greek | English | Parsing |
|---|---|---|
| יִתֵּ֤ן | let him put | Verb, Qal, imperfect third person masculine singular |
| בֶּֽעָפָר֙ | in the dust | Preposition, noun common masculine singular absolute |
| פִּ֔יהוּ | mouth his | Noun common masculine singular construct, suffix |
| אוּלַ֖י | perhaps | Adverb |
| יֵ֥שׁ | there | Part |
| תִּקְוָֽה׃ | [is] hope | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let him bury his face in the dust— perhaps there is still hope. |
| KJV | He putteth his mouth in the dust; if so be there may be hope. |
| ASV | Let him put his mouth in the dust, if so be there may be hope. |
| YLT | He putteth in the dust his mouth, if so be there is hope. |
| WEB | Let him put his mouth in the dust, if it is so that there may be hope. |
| BBE | Let him put his mouth in the dust, if by chance there may be hope. |
Where they part company is אוּלַ֖י — see How Translations Differ.
The main action is emphasized, with a subordinate clause introducing the possibility of hope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתִּקְוָה
verbנָתַן
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 3:29
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 — A Lament for Sufferinggenerated
Lamentations 3:29 reflects a deep sense of sorrow and humility. The speaker urges the individual to bow low, burying their face in the dust, which symbolizes both a physical and emotional state of despair. Yet, amidst this lowliness, there is a glimmer of hope, suggesting that even in the darkest moments, one can still anticipate something better. This verse is part of a larger lament that acknowledges suffering while also hinting at the possibility of restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 33:12 | And in his distress, Manasseh sought the favor of the LORD his God and earnestly humbled himself before the God of his fathers. |
| 2 | Job 40:4 | “Behold, I am insignificant. How can I reply to You? I place my hand over my mouth. |
| 3 | Job 42:5–6 | My ears had heard of You, but now my eyes have seen You. |
| 4 | Ezekiel 16:63 | so that when I make atonement for all you have done, you will remember and be ashamed and never again open your mouth because of your disgrace, declares the Lord GOD.” |
| 5 | Romans 3:19 | Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תִּקְוָֽה, tik.Vahgenerated
The word תִּקְוָֽה (tikvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. In this verse, it conveys the idea of waiting for something to happen, indicating that hope is not merely wishful thinking but an expectation of future fulfillment.
The parsing as a feminine singular noun shows that it stands as a subject in the sentence, emphasizing the existence of hope even in despair. This word captures the essence of longing and anticipation, which is central to the emotional weight of this lament.
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. The BSB uses perhaps, which aligns with the uncertainty expressed in the original Hebrew.
Where others part company with the BSB they part company over the word אוּלַ֖י — if so be (ASV, KJV) emphasizes a conditional aspect, while perhaps (BSB, NETB) conveys a sense of uncertainty. The variations reflect different nuances in the interpretation of hope and possibility.
Sentence Structuregenerated
The finite verb יִתֵּ֤ן (yi.Ten), meaning 'let him put,' governs the structure of the sentence, indicating an action that the subject is urged to take. The sentence is built around this central action, with a prepositional phrase describing where the action takes place and a noun phrase indicating the subject of hope.
The structure emphasizes the act of burying one's face in the dust as a metaphor for humility and desperation, while the following clause introduces the possibility of hope, creating a contrast between despair and expectation.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for this verse, indicating that the translators may have interpreted the Hebrew in a way that emphasizes the emotional weight rather than a literal translation. This choice reflects a broader understanding of the themes of lament and hope.
The absence of specific Greek terms also suggests that the Hebrew concepts of humility and hope might not have direct counterparts in the Greek, illustrating the unique emotional landscape of the Hebrew text.
In plain words — the whole versegenerated
Lamentations 3:29 suggests that in times of deep sorrow, one should bow low and bury their face in the dust, symbolizing humility and despair. Yet, even in such a state, there is a possibility of hope. This verse captures the essence of longing for something better, reminding us that hope can exist even in the darkest moments.
Frequently Asked Questionsgenerated
This phrase symbolizes deep humility and despair, indicating a recognition of one's lowly state.
Hope represents the possibility of a better future, even when circumstances seem bleak.
This verse encapsulates the tension between despair and hope, a recurring theme throughout Lamentations.
The word for hope, תִּקְוָֽה, implies a binding or attachment, suggesting that hope connects us to future possibilities.
Reflection Questionsgenerated
- In what ways can I express humility in difficult situations, as suggested in this verse?
- How can I cultivate hope in my life, especially during times of despair?
- What does this verse teach about the relationship between suffering and hope?
- How can I support others who are struggling to find hope in their circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe putteth his mouth in the dust,.... Of self-abhorrence; sensible of his own vileness and nothingness, his unworthiness, and the unprofitableness of all his duties; ascribing the whole of his
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sitteth alone and keepeth silence, because he hath borne it upon him. He ... keepeth silence - the fruit of true docility and patience.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf that may be supplied, or when, (as Pagnine translateth yb , the connexion of these words with the former is very fair and easy, for then those words, , It is good that must be repeated in the beginning of and ; however, both this and the former verses let us know the duty of persons under afflictions in order to their obtaining mercy at the hand of God, and admirably give us the character of persons under afflictions preparing for mercy. They hope and quietly wait for God’ s salvation, ; they bear God’ s yoke, , because he hath laid it upon them; they sit alone and keep silence, ; and here, they put their mouths in the dust, that is, humble themselves to the feet of God, and to the will…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:29 He putteth his mouth in the dust; if so be there may be hope.Ver. 29. He putteth his mouth in the dust.] He lieth low at God’ s feet: putting himself into the hands of justice, yet in hope of mercy. See 1 Corinthians 14:25. If so be there may be hope.] Heb., Peradventure there is hope - q.d., doubtless there is; however, I will try, since I have lost many a worse labour.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) He putteth his mouth in the dust . . .—The outward image is that of the prostration of an Eastern subject before a king: his very face laid in the dust, so that he cannot speak.
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. He putteth his mouth in the dust] Lives in a state of deep humility. If so be there may be hope.] Because there is room for hope.
Read AdamClarke on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges29. Let him put his mouth in the dust] the Eastern way of expressing absolute submission by prostrating oneself.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28-30. He sitteth — The verbs commencing these verses are apocopated futures, and should be rendered with a passive sense, as: Let him sit alone and keep silence; Let him put his mouth in the dust; Let him give his cheek, etc.
Read Daniel Denison Whedon on Lamentations 3 →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
Let him bury his face in the dust— perhaps there is still hope.
Let him put his mouth in the dust, if it is so that there may be hope.
Let him bury his face in the dust—perhaps there is still hope.
Let him bury his face in the dust; perhaps there is hope.
Tyndale line
He putteth his mouth in the dust; if so be there may be hope.
Let him put his mouth in the dust, if so be there may be hope.
Let him put his mouth in the dust; if so be there may he hope.
He putteth his mouth in the dust; if there may be hope.
He putteth his mouth in the dust, if there may be hope.
Strictly literal
he putteth his mouth in the dust, if so be there may be hope;
He putteth in the dust his mouth, if so be there is hope.
He puts his mouth in the dust, if so be, there is hope.
That he put his mouth in the dust; perhaps there still is hope;
Let him put his mouth in the dust—there may yet be hope.
From the Latin
Jod. He shall put his mouth in the dust, if so be there may be hope.
Simplified
They should bow low with their faces to the ground, for there may still be hope.
Let him put his mouth in the dust, if by chance there may be hope.
Word by word, the decisions they made
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 on the wording of this verse, with all words matched. This consistency indicates a shared understanding of the text's meaning across these traditions, reinforcing the themes of humility and hope.
יִתֵּ֤ן בֶּֽעָפָר֙ פִּ֔יהוּ אוּלַ֖י יֵ֥שׁ תִּקְוָֽה׃
6 of the 6 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 Lamentations 3:29
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs — Noun common · feminine singular absoluteHNcfsa
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;