Jeremiah 2:24 — Word Study
WLCפֶּ֣רֶה׀ לִמֻּ֣ד מִדְבָּ֗ר בְּאַוַּ֤ת נַפְשָׁהּ֙ שָׁאֲפָ֣ה ר֔וּחַ תַּאֲנָתָ֖הּ מִ֣י יְשִׁיבֶ֑נָּה כָּל־ מְבַקְשֶׁ֙יהָ֙ לֹ֣א יִיעָ֔פוּ בְּחָדְשָׁ֖הּ יִמְצָאֽוּנְהָ׃
BSAa wild donkeypereʼ [untrained, fierce] at home inlimmûwd the wildernessmidbâr [desert, open field] sniffingshâʼaph■ the windrûwach [a blast of air] in the heattaʼănâh of hernephesh desireʼavvâh [strong longing, craving] Whomîy can restrain her passionshûwb▸ [turn back, control, soul, essence] Allkôl who seek herbâqash [search for, look to] need notlôʼ weary themselvesyâʻaph▸ [become weak, faint] in mating seasonchôdesh [her month, time of estrus] they will find hermâtsâʼ▸ [attain, discover]
| Greek | English | Parsing |
|---|---|---|
| פֶּ֣רֶה׀ | a wild donkey | Noun common, masculine singular absolute |
| לִמֻּ֣ד | accustomed to | Noun common, masculine singular construct |
| מִדְבָּ֗ר | a wilderness | Noun common, masculine singular absolute |
| בְּאַוַּ֤ת | in [the] lust of | Preposition, noun common feminine singular construct |
| נַפְשָׁהּ֙ | self its | Noun common feminine singular construct, suffix |
| שָׁאֲפָ֣ה | it sniffs | Verb, Qal, perfect third person feminine singular |
| ר֔וּחַ | [the] wind | Noun common, feminine singular absolute |
| תַּאֲנָתָ֖הּ | heat its | Noun common feminine singular construct, suffix |
| מִ֣י | who? | Pronoun |
| יְשִׁיבֶ֑נָּה | will he turn back it | Verb hiphil imperfect third person masculine singular, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| מְבַקְשֶׁ֙יהָ֙ | [those who] seek it | Verb piel participle (active) masculine plural common, suffix |
| לֹ֣א | not | Particle |
| יִיעָ֔פוּ | they will grow weary | Verb, Qal, imperfect third person masculine plural |
| בְּחָדְשָׁ֖הּ | in month its | Preposition, noun common masculine singular construct, suffix |
| יִמְצָאֽוּנְהָ׃ | they will find it | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | a wild donkey at home in the wilderness, sniffing the wind in the heat of her desire. Who can restrain her passion? All who seek her need not weary themselves; in mating season they will find her. |
| KJV | A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. |
| ASV | a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. |
| YLT | A wild ass accustomed to a wilderness, In the desire of her soul she hath swallowed up wind, Her meeting — who doth turn her back? None seeking her do weary themselves, In her month they find her. |
| WEB | a wild donkey used to the wilderness, that sniffs the wind in her craving. When she is in heat, who can turn her away? All those who seek her will not weary themselves. In her month, they will find her. |
| BBE | An untrained ass, used to the waste land, breathing up the wind in her desire; at her time, who is able to send her away? all those who are looking for her will have no need to make themselves tired; in her month they will get her. |
Where they part company is נַפְשָׁהּ — see How Translations Differ.
The structure includes a main clause describing the wild donkey, followed by a participial phrase and a rhetorical question, culminating in a concluding statement about those who seek her.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbשָׁאַף
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 — Jeremiah 2:24
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 — God's Rebuke of Israelgenerated
Jeremiah 2:24 uses the metaphor of a wild donkey to depict Israel's unrestrained desires and their tendency to pursue foreign gods. This passage highlights the consequences of their actions and the futility of their pursuits. The imagery serves to illustrate the spiritual state of Israel, as they are compared to a fierce animal that cannot be tamed, emphasizing their rejection of God's ways.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 14:6 | Wild donkeys stand on barren heights; they pant for air like jackals; their eyes fail for lack of pasture.” |
| 2 | Job 11:12 | But a witless man can no more become wise than the colt of a wild donkey can be born a man! |
| 3 | Job 39:5–8 | Who set the wild donkey free? Who released the swift donkey from the harness? |
| 4 | Jeremiah 2:27 | say to a tree, ‘You are my father,’ and to a stone, ‘You gave me birth.’ For they have turned their backs to Me and not their faces, yet in the time of trouble they beg, ‘Rise up and save us!’ |
| 5 | Hosea 5:15 | Then I will return to My place until they admit their guilt and seek My face; in their affliction they will earnestly seek Me.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — פֶּ֣רֶה, Pe.rehgenerated
The noun פֶּרֶא (Pe.reh) refers specifically to a wild donkey or onager, a creature known for its strength and untamed nature. This word conveys not only the physical characteristics of the animal but also symbolizes freedom and the wildness of the wilderness. The parsing indicates that it is a masculine singular noun, emphasizing its singularity and distinctiveness in the context of the verse.
The wild donkey represents Israel's fierce and unrestrained desires, illustrating their tendency to chase after what they want without regard for consequences. The word appears multiple times in the Bible, often in contexts that highlight the wildness and independence of these creatures, paralleling Israel's own spiritual condition.
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 verse contains a main clause with a vivid description of the wild donkey, followed by a rhetorical question about restraining her passion. The structure emphasizes the wild nature of the donkey and the futility of controlling such desires.
The opening phrase פֶּ֣רֶה serves as the subject, followed by a series of descriptive phrases that elaborate on its characteristics and behavior. The rhetorical question that follows invites the reader to reflect on the uncontrollable nature of desire.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word פֶּרֶא is translated with the Greek word ἐπλάτυνεν, which suggests a sense of expansion or broadening. This choice indicates a slightly different focus, emphasizing the wild donkey's expansive nature in the wilderness.
The translation choices in the Septuagint reflect an interpretation that may highlight the untamed and free aspect of the wild donkey, aligning with the overall theme of Israel's unrestrained desires.
In plain words — the whole versegenerated
Jeremiah 2:24 compares Israel to a wild donkey that is free in the wilderness, emphasizing their strong and untamed desires. The verse poses a question about who can control such passion, indicating that those who seek this wildness will not grow weary during the mating season.
Frequently Asked Questionsgenerated
The wild donkey symbolizes Israel's unrestrained desires and their tendency to pursue foreign gods without regard for consequences.
The imagery highlights the fierce and untamed nature of Israel, illustrating their spiritual condition and rejection of God's ways.
It implies that the desires of Israel are so strong that they cannot easily be controlled or turned back.
This verse reflects Jeremiah's broader message about Israel's unfaithfulness and the consequences of pursuing desires contrary to God's will.
Reflection Questionsgenerated
- In what ways do I see unrestrained desires in my own life?
- How can I learn to control my passions and desires in a way that aligns with God's will?
- What does it mean to seek after something, and how can I ensure that I am seeking the right things?
- How does understanding the wild donkey's nature help me reflect on my own spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the wild donkey's behavior as a metaphor for Israel's desires and unfaithfulness.
The swift courser, unfolding its paths: the wild donkey accustomed to solitude, attracted by the desire of its own soul, drew the wind of its love: none shall turn her away: all who seek her shall not be lacking.Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA wild ass used to the wilderness,.... That is, one that has been brought up in the wilderness, and has been accustomed to live, and run, and range about there; as men in general are compared to this
Read John Gill on Jeremiah 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
Read Robert Jamieson on Jeremiah 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA wild ass; or, O wild ass; another similitude for the more lively description of the same thing; neither need we be solicitous about the variety or extravagancies of conjectures about this beast; or you may consult as before. It is said to be wild and untamed, as being used to the wilderness doth also imply; and as to satisfying its lust, much of the nature of the other. That snuffeth up the wind: this snuffing properly appertains to the sense of smelling, by which certain creatures, by a natural sagacity, find out what they miss, which huntsmen express by a proper term of winding, or having in the wind; and thus it is understood here; for this creature, by the wind; smells afar off which…
Read Matthew Poole on Jeremiah 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:24 A wild ass used to the wilderness, [that] snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.Ver. 24. A wild ass used to the wilderness.] Untameable and untractable, especially when proud and in the heat of lust, as these were after their idols. That snuffeth up the wind.] When she windeth the male; so this people when acted by a spirit of fornications. In her month they shall find her,] i.e., In her last month, when she is so big with young that she cannot wield herself. So sinners, be they never so stubborn, so stiff and high in the instep, that there is no dealing…
Read John Trapp on Jeremiah 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) A wild ass . . .—One image of animal desire suggests another, and the “wild ass” appears (as in the Hebrew of Gen 16:12; Job 11:12; Job 39:5) as even a stronger type of passion that defies control. The description is startling in its boldness, but has a parallel in that of Virgil (Georg. iii. 250). That snuffeth up the wind at her pleasure.—Better, in the desire of her heart, as it bears to her the scent that draws her on. The “occasion” and the “month” are, of course, the season when the stimulus of animal desire is strongest. There is no need for the stallion to seek her with a weary search, she presents herself and pursues him. So there was in Israel what we should describe as a…
Read Charles John Ellicott on Jeremiah 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. A wild ass used to the wilderness] Another comparison to express the same thing. Snuffeth up the wind] In a high fever from the inward heat felt at such times, these animals open their mouths and nostrils as wide as possible, to take in large draughts of fresh air, in order to cool them. In her mouth they shall find her.] The meaning is, that although such animals are exceedingly fierce and dangerous when they are in this state; yet, as soon as they have found the male, the desire is satisfied, and they become quiet and governable as before. But it was not so with this idolatrous people: their desires were ever fierce and furious; they were never satiated, one indulgence always…
Read AdamClarke on Jeremiah 2 →
CambridgeThe Cambridge Bible for Schools and Colleges24. a wild ass used to the wilderness] revelling in uncontrolled licence. Cp. Job 39:5 ff. The noun is not a simile for the young camel of Jer 2:23 (a metaphor within a metaphor), but a further metaphor for Israel. Some commentators propose to read the Heb. consonants with other vowels, giving the meaning heifer. But the whole expression requires, not an animal originally tame, but one “used to” a wilderness life. Co., however, would omit from a “wild ass” to “desire,” conjecturing that it is a gloss suggested by Jeremiah 14:6. snuffeth up the wind] looking out for every occasion that offers to sin. will not weary themselves, etc.] Her lovers (i.e. the Baals) need not trouble themselves. No…
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Albert Barnes1798–1870Barnes' Notes on the BibleA wild donkey used to the wilderness - The type of an untamed and reckless nature. Snuffeth up the wind - The wind brings with it the scent of the male.
Read Albert Barnes on Jeremiah 2 →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
a wild donkey at home in the wilderness, sniffing the wind in the heat of her desire. Who can restrain her passion? All who seek her need not weary themselves; in mating season they will find her.
a wild donkey used to the wilderness, that sniffs the wind in her craving. When she is in heat, who can turn her away? All those who seek her will not weary themselves. In her month, they will find her.
a wild donkey at home in the wilderness, sniffing the wind in the heat of her desire. Who can restrain her passion? All who seek her need not weary themselves; in mating season they will find her.
You are like a wild female donkey brought up in the wilderness. In her lust she sniffs the wind to get the scent of a male. No one can hold her back when she is in heat. None of the males need wear themselves out chasing after her. At mating time she is easy to find.
Tyndale line
A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
And as a wilde asse, vsed to the wildernesse, that snuffeth vp the winde by occasion at her pleasure: who can turne her backe? all they that seeke her, will not wearie themselues, but wil finde her in her moneth.
Strictly literal
— a wild ass, used to the wilderness, that snuffeth up the wind in her desire! In her ardour, who shall turn her away? All they that seek her will not weary themselves; in her month they shall find her.
A wild ass accustomed to a wilderness, In the desire of her soul she hath swallowed up wind, Her meeting — who doth turn her back? None seeking her do weary themselves, In her month they find her.
A wild donkey accustomed to a wilderness, || She has swallowed up wind in the desire of her soul, || Her meeting—who turns her back? None seeking her weary themselves, || In her month they find her.
[Like] a wild ass used to the wilderness, that at her pleasure snuffeth up the wind; her lust—who can turn this away? all they that seek her will not weary themselves; in her month will they find her.
a wild donkey accustomed to the wilderness, in her heat sniffing the wind! Who can restrain her lust? None of the males need wear themselves out pursuing her; at mating time they will find her.
From the Latin
A wild ass accustomed to the wilderness in the desire of his heart, snuffed up the wind of his love: none shall turn her away: all that seek her shall not fail: in her monthly filth they shall find her.
Simplified
You're a female donkey living in the desert, sniffing the wind for a mate because she's in heat. No one can control her at mating time. All those who're looking for her won't have trouble finding her when she's in heat.
An untrained ass, used to the waste land, breathing up the wind in her desire; at her time, who is able to send her away? all those who are looking for her will have no need to make themselves tired; in her month they will get her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show significant agreement in this verse, with 14 of the 16 words matching. The Septuagint's translation reflects its own structure and interpretation, which may differ in word order but aligns closely with the original Hebrew.
פֶּ֣רֶה׀ לִמֻּ֣ד מִדְבָּ֗ר בְּאַוַּ֤ת נַפְשָׁהּ֙ שָׁאֲפָ֣ה ר֔וּחַ תַּאֲנָתָ֖הּ מִ֣י יְשִׁיבֶ֑נָּה כָּל־ מְבַקְשֶׁ֙יהָ֙ לֹ֣א יִיעָ֔פוּ בְּחָדְשָׁ֖הּ יִמְצָאֽוּנְהָ׃
14 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.
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 Jeremiah 2:24
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.
פֶּ֫רֶא (pere') refers to a wild ass or wild donkey. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in the context of the Old Testament, specifically noted in Jeremiah 2:24.
פֶּ֫רֶא n.m. wild ass
base
H6501 פֶּ֫רֶא wild ass
6501 pere' peh'-reh
or pereh (Jeremiah 2:24) {peh'-reh}; from 6500 in the
secondary sense of running wild; the onager:--wild (ass).
see HEBREW for 06500
פֶּ֫רֶא (pe.re) — wild donkey.
wild ass
N-ms — Noun common · masculine singular absoluteHNcmsa
לִמֻּד (limmuwd) means 'taught' or 'instructed' and is derived from the root meaning to teach. It encompasses meanings such as 'disciple,' 'accustomed,' and 'learned.' The term highlights the process of learning or being taught, particularly in a discipleship context.
לִמֻּד adj. taught
taught, as disciples
accustomed to something
base
H3928 לִמֻּד taught
3928 limmuwd lim-mood'
or limmud {lim-mood'}; from 3925; instructed: -accustomed,
disciple, learned, taught, used.
see HEBREW for 03925
לִמֻּד (lim.mud) — disciple.
1) taught, learned, discipled
1a) taught
1b) accustomed to (something)
Adj — Noun common · masculine singular constructHNcmsc
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
The Hebrew word אַוָּה (*'avvah*) means 'desire' and is derived from the root associated with longing. It encompasses meanings such as desire, lust, and pleasure, without necessarily implying evil. The entries consistently highlight its focus on the concept of desire.
[אַוָּה] n.f. desire
base
H185 [אַוָּה] desire
185 'avvah av-vaw'
from 183; longing:--desire, lust after, pleasure.
see HEBREW for 0183
אַוָּה (av.vah) — desire.
desire, lust, will (not necessarily evil)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.
שָׁאַף vb. gasp, pant, pant after, long for
base
[שָׁאַף] vb. crush, trample on
base
H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on
7602 sha'aph shaw-af'
a primitive root; to inhale eagerly; figuratively, to cover;
by implication, to be angry; also to hasten:--desire
(earnestly), devour, haste, pant, snuff up, swallow up.
שָׁאַף (sha.aph) — to long for.
1) to gasp, pant, pant after, long for, breathe heavily
1a) (Qal)
1a1) to gasp, pant after, snuff up
1a2) to gasp or pant (with desire), pant after, be eager for
1a3) to thirst for one's blood (from actions of animals) (fig)
שָׁאַף (sha.aph) — to crush.
1) to crush, trample, trample upon
1a) (Qal) to trample upon, crush
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
תַּאֲנָה (ta'anah) refers to an occasion or opportunity, specifically relating to times of copulation or estrous in animals. It can also denote a ground for quarrel, as noted in the context of Samson. The word is derived from a root meaning 'to be in a state of' and encompasses both sexual and conflict-related meanings.
[תַּאֲנָה] n.f. occasion, time of copulation
base
תֹּאֲנָה n.f. opportunity, i.e. ground of quarrel; of Samson, sq. מִן Ju 14:4.
done
H8385a תַּאֲנָה occasion, time of copulation H8385b תֹּאֲנָה opportunity, i.e. ground of quarrel; of Samson
8385 ta'anah tah-an-aw'
or tonanah {to-an-aw'}; from 579; an opportunity or
(subjectively) purpose:--occasion.
see HEBREW for 0579
תַּאֲנָה (ta.a.nah) — estrous.
occasion, time of heat or oestrous or copulation, sexual drive (of animal)
תֹּאֲנָה (to.a.nah) — opportunity.
occasion, opportunity (for a quarrel)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3fs
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).
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָעֵף (ya`aph) is a Hebrew verb meaning to be weary or faint. It describes a state of fatigue or weariness, with forms indicating both active and passive states, such as 'to grow weary' in the Qal stem and 'wearied' in the Hophal stem. The entries consistently focus on the concept of tiredness without significant disagreement.
[יָעֵף] vb. be weary, faint
Qal be or grow weary; be faint
Hoph. wearied
base
H3286 יָעֵף be weary, faint
3286 ya`aph yaw-af'
a primitive root; to tire (as if from wearisome
flight):--faint, cause to fly, (be) weary (self).
יָעֵף (ya.aph) — to faint.
1) to be or grow weary, be fatigued, be faint
1a) (Qal) to be or grow weary, be fatigued, be faint
1b) (Hophal) wearied (participle)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3fs
