Isaiah 66:11 — Word Study
WLCלְמַ֤עַן תִּֽינְקוּ֙ וּשְׂבַעְתֶּ֔ם מִשֹּׁ֖ד תַּנְחֻמֶ֑יהָ לְמַ֧עַן תָּמֹ֛צּוּ וְהִתְעַנַּגְתֶּ֖ם מִזִּ֥יז כְּבוֹדָֽהּ׃ ס
BSAso thatmaʻan you may nurseyânaq▸ [suckle, drink deeply] and be satisfiedsâbaʻ [filled to the full, content] at her comfortingtanchûwm [consoling, solacing] breastsshad [the source of nourishment and comfort] you may drink deeplymâtsats△▸ [milk out, suck out] and delight yourselvesʻânag [rejoice, take pleasure] in her gloriouskâbôwd [abundant, resplendent] abundancezîyz [richness, fullness]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֤עַן | so that | Particle |
| תִּֽינְקוּ֙ | you may suck | Verb, Qal, jussive second person masculine plural |
| וּשְׂבַעְתֶּ֔ם | and you will be satisfied | Verb, Qal, sequential perfect second person masculine plural |
| מִשֹּׁ֖ד | from [the] breast of | Preposition, noun common masculine singular construct |
| תַּנְחֻמֶ֑יהָ | consolations its | Noun common masculine plural construct, suffix |
| לְמַ֧עַן | so that | Particle |
| תָּמֹ֛צּוּ | you may suck | Verb, Qal, jussive second person masculine plural |
| וְהִתְעַנַּגְתֶּ֖ם | and you will take delight | Verb, Hithpael, sequential perfect second person masculine plural |
| מִזִּ֥יז | from [the] nipple of | Preposition, noun common masculine singular construct |
| כְּבוֹדָֽהּ׃ ס | abundance its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | so that you may nurse and be satisfied at her comforting breasts; you may drink deeply and delight yourselves in her glorious abundance. |
| KJV | That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. |
| ASV | that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. |
| YLT | So that ye suck, and have been satisfied, From the breast of her consolations, So that ye wring out, and have delighted yourselves From the abundance of her honour. |
| WEB | that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory.” |
| BBE | So that you may take of the comfort flowing from her breasts, and be delighted with the full measure of her glory. |
Where they part company is in the use of תִּֽינְקוּ — see How Translations Differ.
The structure consists of two main clauses, each with additional phrases that elaborate on the actions and sources of nourishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָנַק
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 66:11
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 Joy of Jerusalemgenerated
Isaiah 66:11 is part of a passage that encourages the people to rejoice over Jerusalem, emphasizing the blessings and comfort that come from her. The surrounding verses express themes of joy, peace, and divine consolation, reflecting God's intention to nurture and provide for His people, akin to a mother's care for her child.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 60:5–16 | Then you will look and be radiant, and your heart will tremble and swell with joy, because the riches of the sea will be brought to you, and the wealth of the nations will come to you. |
| 2 | Psalm 36:8 | They feast on the abundance of Your house, and You give them drink from Your river of delights. |
| 3 | Joel 3:18 | And in that day the mountains will drip with sweet wine, and the hills will flow with milk. All the streams of Judah will run with water, and a spring will flow from the house of the LORD to water the Valley of Acacias. |
| 4 | 1 Peter 2:2 | Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תִּֽינְקוּ, ti.ne.Kugenerated
The verb יָנַק (yanaq) means to suckle or nurse, particularly in the context of a mother feeding her child. It conveys the nurturing aspect of care, emphasizing the act of providing sustenance and comfort.
In this verse, it indicates the deep satisfaction and fulfillment that comes from receiving nourishment, both physically and spiritually. The jussive form suggests a desire or intent for the people to engage in this act of receiving.
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 phrase is תִּֽינְקוּ, you may suck, which governs the actions of nursing and being satisfied. The structure emphasizes the nurturing relationship between the people and Jerusalem, illustrating the blessings they are to receive.
The verse contains two main actions: תִּֽינְקוּ and וּשְׂבַעְתֶּם, both linked by the conjunction, creating a flow of thought that highlights the desired outcomes of comfort and delight.
Septuagint Backgroundgenerated
The Septuagint translates יָנַק as θηλάσητε, which also means to nurse or suckle. This choice reflects a direct correlation to the nurturing theme of the Hebrew text.
The use of ἐκθηλάσαντες for the phrase תָּמֹ֛צּוּ suggests an emphasis on the act of deeply drinking, further reinforcing the imagery of abundance and satisfaction.
In plain words — the whole versegenerated
Isaiah 66:11 promises that the people will receive nourishment and comfort from Jerusalem. They are invited to suckle and be satisfied, drinking deeply from her abundance. This imagery reflects God's care and blessings, similar to a mother's love for her child.
Frequently Asked Questionsgenerated
Nursing from Jerusalem symbolizes receiving comfort, nourishment, and blessings from God through the city, representing His provision and care.
This verse highlights God's nurturing and comforting nature, showing His desire to provide for His people and fulfill their needs.
Drinking deeply signifies a complete satisfaction and enjoyment of the abundance that God offers, emphasizing the richness of His blessings.
Jerusalem is depicted as a nurturing figure to illustrate the deep care and love God has for His people, akin to a mother’s affection for her children.
Reflection Questionsgenerated
- In what ways have I experienced God's nurturing care in my life?
- How can I seek to find satisfaction in the blessings God provides?
- What does it mean for me to drink deeply from the abundance God offers?
- How can I share the comfort and nourishment I receive from God with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat ye may suck, and be satisfied with the breast of her consolations,.... This, according to our version, expresses the end of the church's friends being called together to rejoice with her, that
Read John Gill on Isaiah 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
Read Robert Jamieson on Isaiah 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJerusalem is here set out as the mother of us all, as indeed she was; for out of Zion went forth the law, and the word of the Lord from Jerusalem, . Christ was of the seed of Abraham, he was sent to the lost sheep of the house of Israel, and is called, , the minister of the circumcision: they were the olive, the branches; the Gentiles but a wild olive, grafted in amongst them, ; we sucked at their breasts; Christ was first preached to them; the twelve, the seventy, were all of them. The breasts of her consolations: the gospel doctrine was their breasts of consolation. Christ was in the first place. Her glory; the glory of the people Israel, though he was also a light to lighten the…
Read Matthew Poole on Isaiah 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.Ver. 11. That ye may suck, and be satisfied with the breasts of her consolations.] Zion is not only a fruitful mother, but a joyful nurse. God giveth her the blessings both of the belly and of the breasts; and these breasts of hers are full strutting with the sincere milk of the word, that rational milk, the sweet and precious promises of the gospel. These "breasts of consolation" we must suck, as the babe doth the mother’ s dug, as long as he can get a drop out of it, and then sucks still till more cometh. Let us suck the blood of the…
Read John Trapp on Isaiah 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) That ye may suck . . .—The figure takes a new and bolder form. The friends who visit the rejoicing mother are invited to take their place with the new-born child, and to share his nurture. The underlying thought is, of course, that the heathen nations who had been friendly to Zion were to become converts, and be incorporated with her citizens.
Read Charles John Ellicott on Isaiah 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. With the abundance of her glory - "From her abundant stores."] For מזיז mizziz, from the splendour, two MSS. and the old edition of 1488, have מזיו mizziv; and the latter ז zain is upon a rasure in three other MSS. It is remarkable that Kimchi and Sal. ben Melec, not being able to make any thing of the word as it stands in the text, say it means the same with מזיו mizziv; that is, in effect, they admit of a various reading, or an error in the text. But as Vitringa observes, what sense is there in sucking nourishment from the splendour of her glory? He therefore endeavours to deduce another sense of the word זיז ziz; but, as far as it appears to me, without any authority. I am more…
Read AdamClarke on Isaiah 66 →CambridgeThe Cambridge Bible for Schools and Colleges11. Comp. ch. Isaiah 60:16. abundance] The Heb. word (zîz) is of uncertain interpretation. It is found again only in Psalms 50:11; Psalms 80:13 in the phrase “beast of the field” (zîz sâday). It is doubtful, however, if the word there be identical with that in this verse. A perfect parallelism (with “breast”) would be obtained if we might translate by “udder.” Ewald and Cheyne adopt this translation, Ewald without remark, Cheyne with a reference to the Assyrian and the vulgar Arabic, where a word zîzâh is said to mean “udder” (see his Comm. p. 174, and Origin of the Psalter, pp. 472 f.).
Read Cambridge on Isaiah 66 →Albert Barnes1798–1870Barnes' Notes on the BibleThat ye may suck - The same figure occurs in Isaiah 60:16; and substantidally in Isaiah 49:23. See the note at those places. That ye may milk out - The image is an obvious one.
Read Albert Barnes on Isaiah 66 →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 that you may nurse and be satisfied at her comforting breasts; you may drink deeply and delight yourselves in her glorious abundance.
that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory.”
so that you may nurse and be satisfied at her comforting breasts; you may drink deeply and delight yourselves in her glorious abundance.
For you will nurse from her satisfying breasts and be nourished; you will feed with joy from her milk-filled breasts.
Tyndale line
That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
That ye may suck, and be satisfied with the breasts of her consolations; that ye may draw milk, and be delighted with the abundance of her glory.
That ye may sucke and be satisfied with the brestes of her consolation: that ye may milke out and be delited with ye brightnes of her glorie.
Strictly literal
because ye shall suck, and be satisfied with the breasts of her consolations; because ye shall drink out, and be delighted with the abundance of her glory.
So that ye suck, and have been satisfied, From the breast of her consolations, So that ye wring out, and have delighted yourselves From the abundance of her honour.
So that you suckle, and have been satisfied, || From the breast of her consolations, || So that you wring out, and have delighted yourselves || From the abundance of her glory.”
In order that ye may suck, and be satisfied with the breast of her consolations; in order that ye may sip, and find pleasure from the abundance of her glory.
For you will nurse and be satisfied; with her breasts you will be comforted; for you will drink them to the full and be delighted with the abundance of her glory.
From the Latin
That you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory.
Simplified
Like a baby you can nurse at her breasts that bring comfort, drinking deeply and being satisfied by all she has to give.
So that you may take of the comfort flowing from her breasts, and be delighted with the full measure of her glory.
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 aligns closely with the Septuagint and the Dead Sea Scrolls, with all witnesses confirming the key themes of nursing and comfort. The variations in the scrolls involve minor restorations but do not alter the essential meaning of the verse.
לְמַ֤עַן תִּֽינְקוּ֙ וּשְׂבַעְתֶּ֔ם מִשֹּׁ֖ד תַּנְחֻמֶ֑יהָ לְמַ֧עַן תָּמֹ֛צּוּ וְהִתְעַנַּגְתֶּ֖ם מִזִּ֥יז כְּבוֹדָֽהּ׃ ס
10 of the 10 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.
למען תינקו ושבעתמה משד תנחומי׳הא למען תמוצו והתענגתמה ממזוז כבוד׳ה
10 words on the leather.
למען תינקו [ושבעתם] משד תנחמי׳ה [למען] [תמצו] [והתענגתם] מזיז [כבוד׳ה]
3 words on the leather — 2 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 66:11
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
V-Qal-Imperf-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
שַׁד (shad) refers to the female breast, applicable to both humans and animals. The term can also be associated with the variant שֹׁד (shod), which carries the same meaning. The entries indicate that the word is likely derived from another root, but they do not provide further detail on its usage in specific verses.
[שַׁד] n.m. female breast
base
שֹׁד n.m. id. [v.bh.ab]
base
H7699a שַׁד female breast H7699b שֹׁד id. [7699a]
7699 shad shad
or shod {shode}; probably from 7736 (in its original sense)
contracted; the breast of a woman or animal (as
bulging):--breast, pap, teat.
see HEBREW for 07736
שַׁד (shad) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Also means: shod (שֹׁד "breast" H7699B)
שֹׁד (shod) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
תַּנְחוּם (tanchuwm) means 'consolation' or 'comfort.' It is derived from the root meaning compassion or solace. The word is used in contexts related to providing comfort and support, reflecting emotional relief.
[תַּנְחוּם] n.m. consolation
base
H8575 [תַּנְחוּם] consolation
8575 tanchuwm tan-khoom'
or tanchum {tan-khoom'}; and (feminine) tanchuwmah
{tan-khoo-maw'}; from 5162; compassion, solace:--comfort,
consolation.
see HEBREW for 05162
תַּנְחוּם (tan.chum) — consolation.
consolation(s)
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
מָצַץ (matsats) is a Hebrew verb meaning to drain out or suck, particularly in the context of drinking deeply. It is a primitive root and is used in the Qal form, with a notable reference in Isaiah 66:11. The entries consistently emphasize the act of sucking or draining, without significant disagreement among lexicons.
[מָצַץ] vb. drain out;—only Qal Is 66:11
ref
H4711 [מָצַץ] drain out
4711 matsats maw-tsats'
a primitive root; to suck:--milk.
מָצַץ (ma.tsats) — to drink deeply.
(Qal) to drain out, suck
V-Qal-Imperf-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
עָנֹג (anag) is a Hebrew verb meaning to be soft or delicate. It encompasses a range of meanings from being dainty or pampered to taking exquisite delight in something. The entries also note a negative connotation of making sport of someone or something. The word appears in various forms, including Pual and Hithpael, indicating different nuances of its meaning.
[עָנֹג] vb. be soft, delicate, dainty
Pu. daintily bred
Hithp.
be of dainty habit
take exquisite delight
in bad sense, make merry over, make sport of
base
H6026 עָנֹג be soft, delicate, dainty . daintily bred
. . be of dainty habit
. take exquisite delight
. in bad sense, make merry over, make sport of
6026 `anag aw-nag'
a primitive root; to be soft or pliable, i.e. (figuratively)
effeminate or luxurious:--delicate(-ness), (have) delight
(self), sport self.
עָנֹג (a.nag) — to delight.
1) to be soft, be delicate, be dainty
1a) (Pual) to be delicate
1b) (Hithpael)
1b1) to be of dainty habit, be pampered
1b2) to be happy about, take exquisite delight
1b3) to make merry over, make sport of
Conj | V-Hithpael-2mp — Verb · Hithpael · sequential perfect second person masculine pluralHc/Vtq2mp
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
זִיז (ziyz) refers to moving creatures or things and also signifies abundance or fullness. It is derived from an unused root suggesting conspicuousness. The term appears in Isaiah 66:11, where it is associated with the idea of fullness.
ref
H2123a זִיז moving things H2123b זִיז abundance, fulness
2123 ziyz zeez
from an unused root apparently meaning to be conspicuous;
fulness of the breast; also a moving creature:--abundance,
wild beast.
זִיז (ziz) — creature.
moving creatures, moving things
זִיז (ziz) — abundance.
abundance, fulness
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs