Jeremiah 2:32 — Word Study
WLCהֲתִשְׁכַּ֤ח בְּתוּלָה֙ עֶדְיָ֔הּ כַּלָּ֖ה קִשֻּׁרֶ֑יהָ וְעַמִּ֣י שְׁכֵח֔וּנִי יָמִ֖ים אֵ֥ין מִסְפָּֽר׃
BSADoes a maidenbᵉthûwlâh [virgin, young woman] forgetshâkach▸ her jewelryʻădîy [ornaments, fine clothing] or a bridekallâh [daughter-in-law] her wedding sashqishshur [ornamental girdle, headband] Yet My peopleʻam [nation, those I have chosen] have forgotten Meshâkach■ [been oblivious to My presence] for daysyôwm [a long period of time] withoutʼayin numbermiçpâr [beyond count, countless]
| Greek | English | Parsing |
|---|---|---|
| הֲתִשְׁכַּ֤ח | ¿ will she forget | Particle, verb qal imperfect third person feminine singular |
| בְּתוּלָה֙ | a virgin | Noun common, feminine singular absolute |
| עֶדְיָ֔הּ | ornament[s] her | Noun common masculine singular construct, suffix |
| כַּלָּ֖ה | a bride | Noun common, feminine singular absolute |
| קִשֻּׁרֶ֑יהָ | sashes her | Noun common masculine plural construct, suffix |
| וְעַמִּ֣י | and people my | Conjunction, noun common masculine singular construct, suffix |
| שְׁכֵח֔וּנִי | they have forgotten me | Verb qal perfect third person common plural, suffix |
| יָמִ֖ים | days | Noun common, masculine plural absolute |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| מִסְפָּֽר׃ | [is] number | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Does a maiden forget her jewelry or a bride her wedding sash? Yet My people have forgotten Me for days without number. |
| KJV | Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. |
| ASV | Can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. |
| YLT | Doth a virgin forget her ornaments? A bride her bands? And My people have forgotten Me days without number. |
| WEB | “Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me for days without number. |
| BBE | Is it possible for a virgin to put out of her memory her ornaments, or a bride her robes? but my people have put me out of their memories for unnumbered days. |
The translations agree on the rendering of the key terms in this verse.
The sentence begins with a rhetorical question and transitions into a statement about God's people, emphasizing the contrast between the forgetfulness of the maiden and bride and that of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּתוּלָה
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 2:32
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 Unfaithfulness of Israelgenerated
Jeremiah 2:32 presents a rhetorical question comparing the forgetfulness of a maiden or bride with the forgetfulness of God's people. The verse is part of a broader message where God laments Israel's unfaithfulness, emphasizing their lack of remembrance for Him despite the deep connections they maintain in personal relationships. This highlights a spiritual neglect that contrasts with the expected loyalty in human bonds.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:11 | Has a nation ever changed its gods, though they are no gods at all? Yet My people have exchanged their Glory for useless idols. |
| 2 | Genesis 24:22–30 | And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels. |
| 3 | 2 Samuel 1:24 | O daughters of Israel, weep for Saul, who clothed you in scarlet and luxury, who decked your garments with ornaments of gold. |
| 4 | Psalm 45:13–14 | All glorious is the princess in her chamber; her gown is embroidered with gold. |
| 5 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שְׁכֵח֔וּ, shekhechūgenerated
The verb שָׁכַח (shakach) means 'to forget' and captures a range of meanings from misplacing to being oblivious. It is used to express a lack of attention or care, particularly in spiritual contexts where people neglect their relationship with God.
In this verse, the form שְׁכֵח֔וּ is a perfect tense, indicating a completed action — they have forgotten. This emphasizes the ongoing nature of their neglect, as the forgetfulness is not just a momentary lapse but a sustained state.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the translation aligns with the original Hebrew, using forgotten for שְׁכֵח֔וּ.
Sentence Structuregenerated
The verse consists of a series of rhetorical questions followed by a statement, with the finite verb שְׁכֵח֔וּ (they have forgotten) serving as the main action. The structure emphasizes the contrast between the forgetfulness of the people and the expected loyalty in their relationships.
The first part of the verse presents two subjects — בְּתוּלָה (maiden) and כַּלָּה (bride) — each linked to their respective adornments, setting the stage for the concluding statement about the people.
Septuagint Backgroundgenerated
The Septuagint translates שְׁכֵח֔וּ as ἐπιλήσεται (epilēsetai), which also means 'to forget'. This choice reflects a direct connection to the Hebrew meaning but may carry a slightly different nuance in Greek, focusing on the action of forgetting rather than the state of being oblivious.
The LXX preserves the rhetorical nature of the original text, emphasizing the forgetfulness of the people in a similar structure.
In plain words — the whole versegenerated
Jeremiah 2:32 asks if a maiden or bride could forget their jewelry or wedding sash, illustrating how God's people have forgotten Him for a long time. This verse emphasizes the deep connection expected in relationships and contrasts it with the neglect shown towards God.
Frequently Asked Questionsgenerated
Forgetting God implies a lack of attention and care towards Him, leading to spiritual neglect and disconnection from His presence.
The analogy highlights the intimacy and commitment expected in relationships, contrasting it with the unfaithfulness of His people.
This phrase emphasizes the prolonged nature of Israel's forgetfulness, indicating that it has been a persistent issue over an extended period.
This verse reflects the broader theme of Jeremiah, which addresses the unfaithfulness and disobedience of Israel, calling them to remember their covenant with God.
Reflection Questionsgenerated
- In what ways might I be forgetting my relationship with God?
- How can I cultivate a deeper remembrance of God's presence in my daily life?
- What are some personal 'ornaments' or 'sashes' that I hold dear, and how do they compare to my relationship with God?
- How can I encourage others to remember their commitments to God, just as He desires?
The early church on this verse — how the Fathers read it
Jerome references this verse in discussions about the Virgin Mary and the Church, illustrating its significance in early Christian thought.
It is the virgin Mary of whom God by the mouth of Jeremiah speaks, saying, “Can a maid forget her ornaments or a bride her attire?” Concerning her we read of a great miracle in the same prophecy—that a woman should compass a man and that…Early Church Fathers on Jeremiah 2 →
Will the virgin forget her adornment, and the bride her breastplate? My people have forgotten me in countless days. Through these things we learn that Christ is the bridegroom of the virgin Church, which has no blemish or wrinkle.Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan a maid forget her ornaments,.... Which she has provided for her wedding day, and is then to wear, and which may be the next; such as ear rings, bracelets, and jewels, which are never out of her
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Can a maid forget - Oriental females greatly pride themselves on their ornaments (cf.
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCan a maid forget her ornaments? how seldom is it, and how unlikely, that a maid should forget her ornaments! Or a bride her attire? whether it belongs to the head, or the breast, or arms, whether bracelets or jewels, wherever worn, is not worth the disputing; but understand those rich jewels which the bridegroom was wont to present his bride with, partly for a general obligation, and partly of particular signification, and all of them ornamental, whatever may render her amiable in the eyes of her bridegroom; virgins, and especially brides, will not usually neglect any thing that may make them comely. Have forgotten me, viz. in the neglect of my worship; me, who was not only their defence…
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:32 Can a maid forget her ornaments, [or] a bride her attire? yet my people have forgotten me days without number.Ver. 32. Can a maid forget her ornaments?] Not lightly or easily, as minding them many times more than is meet, and then their ornaments are but the nest of pride; and while they think to gain more credit by their garments than by their graces, they are much mistaken. Yet my people have forgotten me, days without number,] i.e., Time out of mind, whenas God should be remembered at every breath we draw, since from him we have ζωηνκαιπνοην, "life and breath," as the apostle saith elegantly. But into such a dead lethargy hath sin cast most people, that God is forgotten by…
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) Or a bride her attire.—The word is rendered “headbands” in Isaiah 3:20, but here it probably means the “girdle” which formed the special distinction of the wife as contrasted with the maiden. Such a girdle, like the marriage ring with us, would be treasured by the bride all her life long. Even the outward memorial of her union with her husband would be dear to her. But Israel had forgotten her lord and husband Himself.
Read Charles John Ellicott on Jeremiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Can a maid forget her ornaments] This people has not so much attachment to me as young females have to their dress and ornaments. They never forget them; and even when arrived at old age, look with pleasure on the dress and ornaments which they have worn in their youth. Days without number.] That is, for many years; during the whole reign of Manasses, which was fifty-five years, the land was deluged with idolatry, from which the reform by good King Josiah his grandson had not yet purified it.
Read AdamClarke on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges32. attire] sash, and so rendered by R.V. in Isaiah 3:20. The exact meaning is unknown, but it was plainly an indispensable part of a bride’s costume.
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleA bride treasures all her life the girdle, which first indicated that she was a married woman, just as brides now treasure the wedding ring; but Israel, Yahweh’s bride Jeremiah 2:2, cherishes no fond memorials of past affection.
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
Does a maiden forget her jewelry or a bride her wedding sash? Yet My people have forgotten Me for days without number.
“Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me for days without number.
Does a maiden forget her jewelry or a bride her wedding sash? Yet My people have forgotten Me for days without number.
Does a young woman forget to put on her jewels? Does a bride forget to put on her bridal attire? But my people have forgotten me for more days than can even be counted.
Tyndale line
Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Can a maid forget her ornament, or a bride her attire? yet my people haue forgotten me, daies without number.
Strictly literal
Doth a virgin forget her ornaments, a bride her attire? But my people have forgotten me days without number.
Doth a virgin forget her ornaments? A bride her bands? And My people have forgotten Me days without number.
Does a virgin forget her ornaments? A bride her bands? And My people have forgotten Me [for] days without number.
Can a virgin forget her ornament, or a bride her decorations? yet my people have forgotten me days without number.
Will a virgin forget her jewelry, a bride her veils? Yet my people have forgotten me for days without number!
From the Latin
Will a virgin forget her ornament, or a bride her stomacher? but my people hath forgotten me days without number.
Simplified
Does a girl forget her jewelry or a bride her wedding dress? Yet my people have forgotten me for too many years to count.
Is it possible for a virgin to put out of her memory her ornaments, or a bride her robes? but my people have put me out of their memories for unnumbered days.
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 largely agree in wording, with the Septuagint providing a direct translation of most Hebrew terms. This consistency highlights the shared understanding of the forgetfulness theme across different traditions.
הֲתִשְׁכַּ֤ח בְּתוּלָה֙ עֶדְיָ֔הּ כַּלָּ֖ה קִשֻּׁרֶ֑יהָ וְעַמִּ֣י שְׁכֵח֔וּנִי יָמִ֖ים אֵ֥ין מִסְפָּֽר׃
9 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.
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 2:32
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Part | V-Qal-Imperf-3fs — Particle · verb qal imperfect third person feminine singularHTi/Vqi3fs
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
N-fs — Noun common · feminine singular absoluteHNcfsa
Virgin
In a prophecy concerning our Lord, Isaiah (7:14) says, “A virgin [R.V. marg., ‘the virgin’] shall conceive, and bear a son” (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to by Isaiah (23:12), “O thou oppressed virgin, daughter of Zidon;” and of the people of Israel, Jeremiah (18:13) says, “The virgin of Israel hath done a very horrible thing.”
→ Proofs of De 22:13-21
→ Dowry of Ex 22:17
→ Character of, to be protected De 22:17-21,23,24
→ Betrothal of, a quasi-marriage De 22:23,24
→ Distinguishing apparel of 2Sa 13:18
→ A priest could marry only a Le 21:14
→ Mourn in the temple La 1:4; 2:10
→ Virginity of, bewailed Jud 11:37-39
→ Parable of the wise and foolish Mt 25:1-13
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
כַּלָה (kallah) primarily means 'bride' or 'daughter-in-law.' It is derived from a root meaning 'to be perfect.' The entries consistently refer to the word as denoting a son's wife or a young bride, with no significant disagreement among the lexicons.
כַּלָה n.f. daughter-in-law, bride
base
H3618 כַּלָה daughter-in-law, bride
3618 kallah kal-law'
from 3634; a bride (as if perfect); hence, a son's
wife:--bride, daughter-in-law, spouse.
see HEBREW for 03634
כַּלָּה (kal.lah) — daughter-in-law: bride.
: bride
1) bride, daughter-in-law
1a) daughter-in-law
1b) bride, young wife
Also means: kal.lah (כַּלָּה ": daughter-in-law" H3618H)
כַּלָּה (kal.lah) — daughter-in-law.
: daughter-in-law
1) bride, daughter-in-law
1a) daughter-in-law
1b) bride, young wife
N-fs — Noun common · feminine singular absoluteHNcfsa
brid.
See MARRIAGE.
Bride
Frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called “the bride” (Rev. 21:9; 22:17). Compare parable of the Ten Virgins (Matt. 25:1-13).
→ Ornaments of Isa 49:18; 61:10; Jer 2:32; Re 21:2
→ Presents to Ge 24:53
→ Maids of Ge 24:59,61; 29:24,29
→ FIGURATIVE Ps 45:10-17; Eze 16:8-14; Re 19:7,8; 21:2,9; 22:17
קִשֻּׁרִים (qishshurim) refers to ornamental items such as bands, sashes, or headbands typically worn by women. The term is derived from a root that suggests binding or tying. It encompasses various forms of adornment that are secured in place.
קִשֻּׁרִים n.[m.]pl. bands, sashes, or other woman's ornament that is bound on
base
H7196 קִשֻּׁרִים pl. bands, sashes, or other woman's ornament that is bound on
7196 qishshur kish-shoor'
from 7194; an (ornamental) girdle (for women):--attire,
headband.
see HEBREW for 07194
קִשֻּׁרִים (qish.shur) — sash.
1) bands, sashes, headbands
1a) ornaments that are bound on
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
N-ms — Noun common · masculine singular absoluteHNcmsa
num'-ber:
I. NUMBER AND ARITHMETIC
II. NOTATION OF NUMBERS
1. By Words
2. By Signs
3. By Letters
III. NUMBERS IN OLD TESTAMENT HISTORY
IV. ROUND NUMBERS
V. SIGNIFICANT NUMBERS
1. Seven and Its Multiples
(1) Ritual Use of Seven
(2) Historical Use of Seven
(3) Didactic or Literary Use of Seven
(4) Apocalyptic Use of Seven
2. The Number Three
3. The Number Four
4. The Number Ten
5. The Number Twelve
6. Other Significant Numbers
VI. GEMATRIA
LITERATURE
I. Number and Arithmetic.
The system of counting followed by the Hebrews and the Semites generally was the decimal system, which seems to have been suggested by the use of the ten fingers. Hebrew had separate words only for the first nine units and for ten and its multiples. Of the sexagesimal system, which seems to have been introduced into Babylonia by the Sumerians and which, through its development there, has influenced the measurement of time and space in the…
Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing…
Isa 65:11. See GAD 3.