Isaiah 24:7 — Word Study
WLCאָבַ֥ל תִּיר֖וֹשׁ אֻמְלְלָה־ גָ֑פֶן נֶאֶנְח֖וּ כָּל־ שִׂמְחֵי־ לֵֽב׃
BSAThe new winetîyrôwsh [freshly squeezed from grapes, unfermented] dries upʼâbal■ [mourns, languishes] the vinegephen [a grapevine] withersʼâmal■ [weakens, becomes feeble] Allkôl [everything, every person] the merrymakerssâmêach [glad-hearted, joyful ones] now groanʼânach■ [in this time, presently, sigh, mourn in pain or grief]
| Greek | English | Parsing |
|---|---|---|
| אָבַ֥ל | it has dried up | Verb, Qal, perfect third person masculine singular |
| תִּיר֖וֹשׁ | new wine | Noun common, masculine singular absolute |
| אֻמְלְלָה־ | it has languished | Verb, Pual, perfect third person feminine singular |
| גָ֑פֶן | [the] vine | Noun common, both singular absolute |
| נֶאֶנְח֖וּ | they have groaned | Verb, Niphal, perfect third person common plural |
| כָּל־ | all | Noun common, masculine singular construct |
| שִׂמְחֵי־ | [the people] joyful of | Adj |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The new wine dries up, the vine withers. All the merrymakers now groan. |
| KJV | The new wine mourneth, the vine languisheth, all the merryhearted do sigh. |
| ASV | The new wine mourneth, the vine languisheth, all the merry-hearted do sigh. |
| YLT | Mourned hath the new wine, languished the vine, Sighed have all the joyful of heart. |
| WEB | The new wine mourns. The vine languishes. All the merry-hearted sigh. |
| BBE | The new wine is thin, the vine is feeble, and all the glad-hearted make sounds of grief. |
Where they part company is נֶאֶנְח֖וּ — see How Translations Differ.
The sentence structure presents a series of observations about the state of the new wine, the vine, and the resulting emotional response of the merrymakers.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתִּירוֹשׁ
verbאָבַל
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 — Isaiah 24:7
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 Over the Earthgenerated
Isaiah 24:7 expresses a profound sorrow for the state of the earth and its inhabitants. The verse highlights the consequences of a curse upon the land, leading to the drying up of new wine and the withering of the vine, symbolizing loss and despair. This lamentation reflects a broader theme in the chapter, where the joy and vitality of life are replaced by mourning and grief, as seen in the following verses that describe the cessation of joyful sounds and celebrations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 16:8–10 | For the fields of Heshbon have withered, along with the grapevines of Sibmah. The rulers of the nations have trampled its choicest vines, which had reached as far as Jazer and spread toward the desert. Their shoots had spread out and passed over the sea. |
| 2 | Isaiah 32:9–13 | Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters. |
| 3 | Hosea 9:1–2 | Do not rejoice, O Israel, with exultation like the nations, for you have played the harlot against your God; you have made love for hire on every threshing floor. |
| 4 | Joel 1:10–12 | The field is ruined; the land mourns. For the grain is destroyed, the new wine is dried up, and the oil fails. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָבַל, 'a.Valgenerated
The verb אָבַל (abal) means 'it has dried up' and is a perfect third person masculine singular form. It conveys a sense of mourning or lamentation, applicable to both animate and inanimate subjects. In this verse, it describes the new wine, indicating a loss of vitality and joy.
The use of אָבַל here suggests that the new wine, a symbol of joy and celebration, has been affected by the curse upon the earth. The word implies a deep emotional state, reflecting the broader context of desolation and loss.
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 structure of the verse consists of several clauses, with the main action being conveyed through the verbs אָבַל and אֻמְלְלָה. The first clause focuses on the new wine, while the second centers on the vine, followed by the collective response of the merrymakers.
The word order emphasizes the new wine and vine as subjects of lamentation, leading to the conclusion that all joyful ones are now groaning, highlighting the pervasive nature of despair.
Septuagint Backgroundgenerated
The Septuagint translates אָבַל as πενθήσει, which means 'to mourn' or 'to grieve'. This choice reflects a direct connection to the emotional weight of the Hebrew term, emphasizing the sorrow associated with the drying up of the new wine.
The translation of תִּירוֹשׁ as οἶνος indicates a broader understanding of wine, encompassing both new and fermented forms, which aligns with the context of loss and mourning.
In plain words — the whole versegenerated
Isaiah 24:7 describes how the new wine has dried up and the vine withers, leading to a collective groan from all the joyful people. This reflects a time of loss and mourning, as the usual celebrations and joy have ceased.
Frequently Asked Questionsgenerated
It signifies a loss of joy and abundance, reflecting the consequences of a curse upon the earth.
The merrymakers are those who are usually joyful and celebrate, but in this context, they are now groaning due to the loss of joy.
The vine withering symbolizes a loss of prosperity and vitality, often associated with the people of Israel.
This verse illustrates the desolation and mourning that permeates the chapter, highlighting the impact of divine judgment on the earth and its inhabitants.
Reflection Questionsgenerated
- In what ways do I see loss and mourning reflected in my life or community?
- How can I find joy in times of despair, as the merrymakers once did?
- What does the withering of the vine teach me about the importance of spiritual vitality?
- How can I support those who are mourning or feeling lost in my community?
The early church on this verse — how the Fathers read it
The early Church Father Jerome comments on this verse, noting the sorrow of the grape harvest and the impact on the joyful ones, illustrating the depth of the lament.
The grape harvest has failed, the vine is weakened, all those who rejoiced in their hearts have sighed. The joy of the tambourines has ceased, the sound of the rejoicers has quieted, the sweetness of the lyre has been silenced,Early Church Fathers on Isaiah 24 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 24:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe new wine mourneth,.... For want men to drink it, or because spilled by the enemy; or the inhabitants of the land mourn for want of it, not having their vintages as usual: the vine languisheth; or
Read John Gill on Isaiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe new wine mourneth, the vine languisheth, all the merryhearted do sigh. The new wine mourneth - `The new wine is dried up' (ashamed, margin; Joe 1:10). The vine languisheth - because there are none to cultivate it now.
Read Robert Jamieson on Isaiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe new wine mourneth, because there are either none, or none but the enemies of God and Israel, to drink it. Grief is ascribed to senseless creatures by a figure usual in all authors. The vine languisheth; either because there are no people left to dress it, or gather its grapes; or because it is broken down and spoiled by the enemy. All the merry-hearted, that made their hearts merry with wine, .
Read Matthew Poole on Isaiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:7 The new wine mourneth, the vine languisheth, all the merryhearted do sigh.Ver. 7. The new wine mourneth.] As being spilled and spoiled by the enemy. All the merry hearted do sigh.] Who were wont to sing away care, and to call for their cups.
Read John Trapp on Isaiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The new wine mourneth.—Each feature takes its part in the picture of a land from which all sources of joy are taken away. The vine is scorched with the fire of the curse, there is no wine in the winepress, the song of the grape-gatherers (proverbially the type of the “merry-hearted”) is hushed in silence.
Read Charles John Ellicott on Isaiah 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThe new wine languisheth - The new wine (תירושׁ tı̂yrôsh), denotes properly must, or wine that was newly expressed from the grape, and that was not fermented, usually translated ‘new wine,’ or
Read Albert Barnes on Isaiah 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7-9. New wine mourneth — Isaiah 5:11. Sensuality is personified to intensify the felt sense of misery. Exhilaration fails; charms of music are quenched; there is gall to the taste; amusement mocks.
Read Daniel Denison Whedon on Isaiah 24 →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
The new wine dries up, the vine withers. All the merrymakers now groan.
The new wine mourns. The vine languishes. All the merry-hearted sigh.
The new wine dries up, the vine withers. All the merrymakers now groan.
The new wine dries up, the vines shrivel up, all those who like to celebrate groan.
Tyndale line
The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
The new wine mourneth, the vine languisheth, all the merry-hearted do sigh.
The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
The new wine mourneth, the vine languisheth, all the merry-hearted do sigh.
The wine faileth, the vine hath no might: all that were of merie heart, doe mourne.
Strictly literal
The new wine mourneth, the vine languisheth, all that were merry-hearted do sigh;
Mourned hath the new wine, languished the vine, Sighed have all the joyful of heart.
The new wine has mourned, the vine languished, || All the joyful of heart have sighed.
The new wine mourneth, the vine languisheth, all the merry-hearted sigh.
The new wine dries up, the vine withers, all the merry-hearted groan.
From the Latin
The vintage hath mourned, the vine hath languished away, all the merryhearted have sighed.
Simplified
The new wine dries up, and the vine withers. All the people celebrating groan.
The new wine is thin, the vine is feeble, and all the glad-hearted make sounds of grief.
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 Dead Sea Scrolls align closely, with both preserving the core elements of the verse. The Septuagint matches 7 of the 8 words in the Hebrew, reflecting a consistent translation effort, though its word order differs.
אָבַ֥ל תִּיר֖וֹשׁ אֻמְלְלָה־ גָ֑פֶן נֶאֶנְח֖וּ כָּל־ שִׂמְחֵי־ לֵֽב׃
7 of the 8 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.
אבל תירוש אמללה גפן יצהר נאנחו כול שמחי לב
8 words on the leather — 1 partly restored.
אבל תירוש אמללה גפן נאנחו כול שמחי לב
8 words on the leather.
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 Isaiah 24:7
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.
אָבַל (abal) is a primitive root meaning to mourn or lament. It covers various forms of mourning, including for humans and inanimate objects like gates and land. The verb can appear in different stems, such as Qal (to mourn), Hiphil (to cause to mourn), and Hithpael (to play the mourner).
אָבַל 39 vb. mourn
Qal mourn, lament
Hithp. mourn (mostly prose)
Hiph. cause to mourn
base
H56 אָבַל mourn
56 'abal aw-bal'
a primitive root; to bewail:--lament, mourn.
אָבַל (a.val) — to mourn.
1) to mourn, lament
1a) (Qal) to mourn, lament
1a1) of humans
1a2) of inanimate objects (fig.)
1a2a) of gates
1a2b) of land
1b) (Hiphil)
1b1) to mourn, cause to mourn (fig.)
1c) (Hithpael)
1c1) to mourn
1c2) play the mourner
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
אָמַל (amal) is a Hebrew verb meaning to be weak or to languish. It conveys a sense of drooping or becoming feeble, often associated with emotional or physical exhaustion. The entries highlight its use in various forms, such as the Qal and Pu'al, indicating states of weakness or feebleness.
[אָמַל] vb. be weak, languish
Qal how weak is thy heart!
Pu‛l. be or grow feeble, languish
base
H535 [אָמַל] be weak, languish
535 'amal aw-mal'
a primitive root; to droop; by implication to be sick, to
mourn:--languish, be weak, wax feeble.
אָמַל (a.mal) — to weaken.
1) to be weak, to droop, to languish, to be exhausted
1a) (Qal) pass participle (of the heart)
1a1) to be weak
1a2) to droop
1b) (Pulal)
1b1) to be or grow feeble
1b2) to languish
V-K-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
N-cs — Noun common · both singular absoluteHNcbsa
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
אָנַח (anach) is a Hebrew verb that primarily appears in the Niphal form, meaning to sigh or groan, often in contexts of pain or grief. It can also refer to the moaning of cattle. The entries consistently emphasize its emotional and physical connotations without significant disagreement.
[אָנַח] vb. only Niph. sigh, groan
sigh, in token of grief
in physical distress
groan of cattle
base
H584 אָנַח only Niph. sigh, groan
584 'anach aw-nakh'
a primitive root; to sigh:--groan, mourn, sigh.
אָנַח (a.nach) — to sigh.
1) (Niphal) sigh, groan (in pain or grief), gasp
1a) moan (of cattle)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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).
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
Adj — AdjHAampc
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;