Isaiah 51:11 — Word Study
WLCוּפְדוּיֵ֨י יְהוָ֜ה יְשׁוּב֗וּן וּבָ֤אוּ צִיּוֹן֙ בְּרִנָּ֔ה וְשִׂמְחַ֥ת עוֹלָ֖ם עַל־ רֹאשָׁ֑ם שָׂשׂ֤וֹן וְשִׂמְחָה֙ יַשִּׂיג֔וּן נָ֖סוּ יָג֥וֹן וַאֲנָחָֽה׃ ס
BSASo the redeemedpâdâh [ransomed, set free by God] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will returnshûwb▸ [come back, turn back to God] and enterbôwʼ ZionTsîyôwn [the city of God, Jerusalem] with singingrinnâh [loud, ringing cries of joy] crownedʻal with everlastingʻôwlâm [forever, age-during] joysimchâh [delight] Gladnesssâsôwn [rejoicing, celebration] and joysimchâh [happiness, cheer] will overtake themnâsag▸ [catch up to, reach] and sorrowyâgôwn [grief, anguish] and sighingʼănâchâh [groaning, lamenting] will fleenûwç■ [quickly depart, escape]
| Greek | English | Parsing |
|---|---|---|
| וּפְדוּיֵ֨י | and [the] [people] ransomed of | Conjunction, verb qal participle (passive) masculine plural common |
| יְהוָ֜ה | Yahweh | Noun proper |
| יְשׁוּב֗וּן | they will return ! | Verb qal imperfect third person masculine plural, suffix |
| וּבָ֤אוּ | and they will come | Verb, Qal, sequential perfect third person common plural |
| צִיּוֹן֙ | Zion | Noun proper |
| בְּרִנָּ֔ה | with a shout of joy | Preposition, noun common feminine singular absolute |
| וְשִׂמְחַ֥ת | and gladness of | Conjunction, noun common feminine singular construct |
| עוֹלָ֖ם | perpetuity | Noun common, masculine singular absolute |
| עַל־ | [will be] on | Preposition |
| רֹאשָׁ֑ם | head their | Noun common masculine singular construct, suffix |
| שָׂשׂ֤וֹן | joy | Noun common, masculine singular absolute |
| וְשִׂמְחָה֙ | and gladness | Conjunction, noun common feminine singular absolute |
| יַשִּׂיג֔וּן | they will overtake [them] ! | Verb hiphil imperfect third person masculine plural, suffix |
| נָ֖סוּ | they will flee | Verb, Qal, perfect third person common plural |
| יָג֥וֹן | sorrow | Noun common, masculine singular absolute |
| וַאֲנָחָֽה׃ ס | and sighing | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| KJV | Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. |
| ASV | And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; and sorrow and sighing shall flee away. |
| YLT | And the ransomed of Jehovah turn back, And they have come to Zion with singing, And joy age-during [is] on their head, Gladness and joy they attain, Fled away have sorrow and sighing, |
| WEB | Those ransomed by Yahweh will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and joy. Sorrow and sighing shall flee away. |
| BBE | Those whom the Lord has made free will come back with songs to Zion; and on their heads will be eternal joy: delight and joy will be theirs, and sorrow and sounds of grief will be gone for ever. |
Where they part company is וּפְדוּיֵ֨י — see How Translations Differ.
The sentence consists of one main clause followed by several subordinate clauses that elaborate on the actions and outcomes for the redeemed.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 51:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Redemptiongenerated
Isaiah 51:11 speaks of the redemption and joy that will come to the people of God. It follows a reminder of God's past deliverance, assuring the faithful that they will return to Zion, the city of God, filled with joy. This promise is part of a larger theme in Isaiah, where God reassures His people of His faithfulness and their future restoration, echoing sentiments found in other prophetic texts such as Isaiah 35:10 and Jeremiah 30:18-19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:10 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| 2 | Isaiah 44:23 | Sing for joy, O heavens, for the LORD has done this; shout aloud, O depths of the earth. Break forth in song, O mountains, you forests and all your trees. For the LORD has redeemed Jacob, and revealed His glory in Israel. |
| 3 | Isaiah 48:20 | Leave Babylon! Flee from the Chaldeans! Declare it with a shout of joy, proclaim it, let it go out to the ends of the earth, saying, “The LORD has redeemed His servant Jacob!” |
| 4 | Isaiah 49:13 | Shout for joy, O heavens; rejoice, O earth; break forth in song, O mountains! For the LORD has comforted His people, and He will have compassion on His afflicted ones. |
| 5 | Jeremiah 30:18–19 | This is what the LORD says: “I will restore the fortunes of Jacob’s tents and have compassion on his dwellings. And the city will be rebuilt on her own ruins, and the palace will stand in its rightful place. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — וּפְדוּיֵ֨י, u.fe.du.Yeigenerated
The word וּפְדוּיֵ֨י (u.fe.du.Yei) is a passive participle from the root פָּדָה (padah), which means to ransom or redeem. It conveys the idea of being set free, particularly by God, highlighting the theme of divine deliverance.
In this verse, it emphasizes the identity of the redeemed as those who have been ransomed by the LORD, underscoring the significance of God's intervention in their lives. This term is often associated with the liberation of the Israelites and their return to a place of safety and joy.
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 main verb of the verse is יְשׁוּב֗וּן, they will return, which governs the actions of the subjects. The structure includes a series of clauses that describe the actions of the redeemed: returning, entering, and experiencing joy.
The Hebrew word order places emphasis on the subjects, the redeemed, and their joyful return to Zion, highlighting the transformation from sorrow to joy.
Septuagint Backgroundgenerated
The Septuagint translates וּפְדוּיֵ֨י as λελυτρωμένοις, which conveys a similar meaning of being ransomed or set free. This choice reflects the translators' understanding of redemption as a deliverance from bondage.
The use of λελυτρωμένοις indicates a focus on the completed action of redemption, aligning with the broader themes of salvation and restoration found throughout the LXX.
In plain words — the whole versegenerated
Isaiah 51:11 promises that the redeemed people of the LORD will joyfully return to Zion, a symbol of God's presence. They will be filled with everlasting joy, while sorrow and sighing will disappear. This verse highlights God's commitment to restoring His people and bringing them joy.
Frequently Asked Questionsgenerated
To be redeemed by the LORD means to be set free from bondage or sin, as God intervenes in the lives of His people to deliver them.
This verse emphasizes that the joy of the redeemed will replace sorrow, indicating a complete transformation in their emotional state as they return to God's presence.
Zion represents the city of God and a place of safety and joy for His people, symbolizing their ultimate restoration and communion with God.
The promise of joy in this verse connects with themes of hope, restoration, and God's faithfulness found throughout the prophetic literature in the Bible.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my own life?
- How can I cultivate a sense of joy that reflects the promises of God?
- What does it mean for me to return to God in my daily life?
- How can I share the joy of God's redemption with others?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, highlighting the joy and cheerfulness of those gathered by the Lord as they arrive in Zion.
“They will be gathered by the Lord, and they will arrive in Zion full of joy and an eternal cheerfulness; and on their head praise and joy will take hold of them;Early Church Fathers on Isaiah 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 51:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore the redeemed of the Lord shall return,.... Or "and", or "so" (q).
Read John Gill on Isaiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.
Read Robert Jamieson on Isaiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; or, So; Heb. And. This verse contains an answer to the prophet’ s prayer. It is true, I did these great things, and I will do the like again. Everlasting joy shall be upon their head, like a crown of glory. But for the accomplishment of this magnificent promise we must needs look beyond their return from Babylon into their own land, when they met with many discouragements, and troubles, and calamities, and extend it unto the coming of Christ, by whom these great things were procured and actually conferred upon his people.
Read Matthew Poole on Isaiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away.Ver. 11. Therefore the redeemed of the Lord, &c.] This is God’ s answer, as some; or the good people’ s confidence, as others, that God would deliver them now, as he had done their forefathers from Pharaoh. And everlasting joy.] As a fair and precious crown. Some make it a metaphor from those that carry heavy burdens on their heads; St Paul calleth it a "weight of glory." They shall obtain joy.] See Isaiah 35:10.
Read John Trapp on Isaiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Therefore the redeemed.—Note worthy as being either a quotation by Isaiah from himself (Isaiah 35:10), or by the unknown writer of Isaiah from the earlier prophet. The assumption that it is an interpolation by a copyist rests on no adequate ground.
Read Charles John Ellicott on Isaiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. They shall obtain gladness and joy; and sorrow and mourning shall flee away.] Nineteen MSS. and the two oldest editions have ישגו yasigu; and forty-six MSS. of Kennicott's and ten of De Rossi's, and the same two editions, and agreeably to them the Chaldee and Syriac, have ונסו venasu; and so both words are expressed, Isaiah 35:10, of which place this is a repetition. And from comparing both together it appears that the ו vau in this place is become by mistake in the present text final, nun of the preceding word.
Read AdamClarke on Isaiah 51 →
CambridgeThe Cambridge Bible for Schools and Colleges11. For Therefore render as R.V. And. The verse is almost verbally identical with Isaiah 35:10, which is clearly its original setting. Here its connexion with what precedes is somewhat loose, and since ch. 35 is of more recent date than this prophecy, the verse must have been transferred by a copyist.
Read Cambridge on Isaiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore the redeemed of the Lord - This is probably the language of Yahweh assuring them, in answer to their prayer, that his ransomed people should again return to Zion.
Read Albert Barnes on Isaiah 51 →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
So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
Those ransomed by Yahweh will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and joy. Sorrow and sighing shall flee away.
So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
Those whom the Lord has ransomed will return; they will enter Zion with a happy shout. Unending joy will crown them, happiness and joy will overwhelm them; grief and suffering will disappear.
Tyndale line
Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.
And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; and sorrow and sighing shall flee away.
And the ransomed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away.
Therefore the redeemed of the LORD shall return, and come with singing to Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; sorrow and mourning shall flee away.
Therefore the redeemed of the Lord shall returne, and come with ioy vnto Zion, and euerlasting ioy shalbe vpon their head: they shall obtaine ioy, and gladnesse: and sorow and mourning shall flee away.
Strictly literal
So the ransomed of Jehovah shall return, and come to Zion with singing; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; sorrow and sighing shall flee away.
And the ransomed of Jehovah turn back, And they have come to Zion with singing, And joy age-during [is] on their head, Gladness and joy they attain, Fled away have sorrow and sighing,
And the ransomed of YHWH return, || And they have come to Zion with singing, || And continuous joy [is] on their head, || They attain gladness and joy, || Sorrow and sighing have fled away,
And [so] shall the ransomed of the Lord return, and come to Zion with song, with everlasting joy upon their head; gladness and joy shall they obtain, while sorrow and sighing shall have fled away.
The ransomed of Yahweh will return and come to Zion with cries of joy and with gladness forever on their heads; and gladness and joy will overtake them, and sorrow and mourning will flee away.
From the Latin
And now they that are redeemed by the Lord, shall return, and shall come into Sion singing praises, and joy everlasting shall be upon their heads, they shall obtain joy and gladness, sorrow and mourning shall flee away.
Simplified
Those the Lord has set free will return, singing as they enter Jerusalem, wearing crowns of everlasting joy. They are overcome with thankfulness and happiness; sorrow and sadness simply disappear.
Those whom the Lord has made free will come back with songs to Zion; and on their heads will be eternal joy: delight and joy will be theirs, and sorrow and sounds of grief will be gone for ever.
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 is supported by the Septuagint and several Dead Sea Scrolls, with minor variations in wording. The Dead Sea Scrolls provide evidence of the text's consistency, with 15 of the 16 words matching the Masoretic Text.
וּפְדוּיֵ֨י יְהוָ֜ה יְשׁוּב֗וּן וּבָ֤אוּ צִיּוֹן֙ בְּרִנָּ֔ה וְשִׂמְחַ֥ת עוֹלָ֖ם עַל־ רֹאשָׁ֑ם שָׂשׂ֤וֹן וְשִׂמְחָה֙ יַשִּׂיג֔וּן נָ֖סוּ יָג֥וֹן וַאֲנָחָֽה׃ ס
15 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.
ופול ופזורי יהוה ישובו ובאו ציון ברונה ושמחת עולם על רואשי׳המה ששון ושמחה ישיגו ונס יגון ואנחה
17 words on the leather.
[ופדויי] [יהוה] [ישובו׳ן] [ובאו] ציון [ברנה] [ושמחת] [עולם] תהיה על ראש׳מה [ששון] [ושמחה] ישיגו׳ן [ונס] [יגון] [ואנחה]
2 words on the leather — 3 partly restored, 12 supplied entire by an editor.
ופדוי [יהוה] [ישובו׳ן] [ובאו] [ציון] [ברנה] [ושמחת] [עולם] [על] [ראש׳ם] ששון
11 words of the verse are on this fragment — 1 partly restored, 9 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 Isaiah 51:11
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.
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine plural commonHC/Vqsmpc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Conj | N-fs — Conjunction · noun common feminine singular constructHC/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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
שָׂשׂוֹן (sasown) refers to exultation and rejoicing, encompassing meanings like gladness and cheerfulness. It is derived from a root that emphasizes joy and mirth. The term appears in contexts related to joy and celebration, but no specific verses are cited in the entries.
שָׂשׂוֹן n.m. exultation, rejoicing
base
H8342 שָׂשׂוֹן exultation, rejoicing
8342 sasown saw-sone'
or sason {saw-sone'}; from 7797; cheerfulness; specifically,
welcome:--gladness, joy, mirth, rejoicing.
see HEBREW for 07797
שָׂשׂוֹן (sa.s.von) — rejoicing.
1) gladness, joy, exultation, rejoicing
1a) exultation, joy
N-ms — Noun common · masculine singular absoluteHNcmsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
→ See JOY
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
fle.
See FLY.
יָגוֹן (yagown) refers to grief or sorrow, encompassing feelings of anguish and affliction. It is derived from the root word for affliction, יָגוֹן is used in contexts related to emotional pain and distress.
יָגוֹן n.[m.] grief, sorrow
base
H3015 יָגוֹן grief, sorrow
3015 yagown yaw-gohn'
from 3013; affliction:--grief, sorrow.
see HEBREW for 03013
יָגוֹן (ya.gon) — sorrow.
grief, sorrow, anguish
N-ms — Noun common · masculine singular absoluteHNcmsa
sor'-o (chebhel, yaghon, makh'obh, etc.; lupe): The Old Testament has very many words translated "sorrow," those named being the most frequent; in the New Testament "sorrow" is usually the translation of lupe (Lu 22:45; Joh 16:6; 2Co 2:3,7, etc.). Penthos, translated "sorrow" in Re 18:7; 21:4, is in the Revised Version (British and American) "mourning." Odune, of pain-and distress, is thus rendered in Ro 9:2; 1Ti 6:10 (compare the verb in Lu 2:48; Ac 20:38). the…
→ God takes notice
Of Hagar' s Ge 21:17-20
Of the Israelites Ex 3:7-10
→ For sin 2Co 7:10,11
→ See REPENTANCE
→ See SIN, CONFESSION OF
→ No sorrow in heaven Re 21:4
→ “Sorrow and sighing will flee away,” Isa 35:10
→ Of Hannah 1Sa 1:15
→ Of David for Absalom 2Sa 18:33; 19:1-8
→ Of Mary and Martha Joh 11:19-40
→ Of Jeremiah La 1:12
אֲנָחָה (anachah) refers to sighing or groaning, often associated with expressions of grief or physical distress. The term appears in poetic and late contexts, and its usage encompasses both mournful and general sighing. There are no significant disagreements among the lexicons regarding its meaning.
אֲנָחָה n.f. sighing, groaning (poet. & late)
base
H585 אֲנָחָה sighing, groaning (poet. & late)
585 'anachah an-aw-khaw'
from 585; sighing:--groaning, mourn, sigh.
see HEBREW for 0585
אֲנָחָה (a.na.chah) — sighing.
sighing, groaning (expression of grief or physical distress)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
