Jeremiah 3:11 — Word Study
WLCוַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י צִדְּקָ֥ה נַפְשָׁ֖הּ מְשֻׁבָ֣ה יִשְׂרָאֵ֑ל מִבֹּגֵדָ֖ה יְהוּדָֽה׃
BSAAnd the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidʼâmar▸ to meʼêl Faithlessmᵉshûwbâh [backsliding, rebellious] IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] has shown herselfnephesh more righteoustsâdaq■ [justified herself, made herself right] than unfaithfulbâgad [treacherous, acting deceitfully] JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֵלַ֔י | to me | Preposition, suffix |
| צִדְּקָ֥ה | she has made appear righteous | Verb, Piel, perfect third person feminine singular |
| נַפְשָׁ֖הּ | self her | Noun common feminine singular construct, suffix |
| מְשֻׁבָ֣ה | [the] apostate one | Noun common, feminine singular absolute |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| מִבֹּגֵדָ֖ה | more than [the] treacherous [one] | Preposition, verb qal participle (active) feminine singular |
| יְהוּדָֽה׃ | Judah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD said to me, “Faithless Israel has shown herself more righteous than unfaithful Judah. |
| KJV | And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. |
| ASV | And Jehovah said unto me, Backsliding Israel hath showed herself more righteous than treacherous Judah. |
| YLT | And Jehovah saith unto me: 'Justified herself hath backsliding Israel, More than treacherous Judah. |
| WEB | Yahweh said to me, “Backsliding Israel has shown herself more righteous than treacherous Judah. |
| BBE | And the Lord said to me, Israel in her turning away is seen to be more upright than false Judah. |
Where they part company is in the interpretation of צִדְּקָ֥ה — see How Translations Differ.
The structure consists of a main clause followed by a subject and a predicate, clearly outlining the LORD's declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 3:11
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 LORD's Message to Jeremiahgenerated
Jeremiah 3:11 reveals the LORD's perspective on the spiritual state of Israel and Judah. Despite Israel's faithlessness, God notes that she has shown more righteousness than Judah, who has acted deceitfully. This statement is part of a larger discourse about the need for repentance and the mercy of God, as seen in the surrounding verses, particularly in Jeremiah 3:10 and Jeremiah 3:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:8–22 | She saw that because faithless Israel had committed adultery, I gave her a certificate of divorce and sent her away. Yet that unfaithful sister Judah had no fear and prostituted herself as well. |
| 2 | Hosea 4:16 | For Israel is as obstinate as a stubborn heifer. Can the LORD now shepherd them like lambs in an open meadow? |
| 3 | Hosea 11:7 | My people are bent on turning from Me. Though they call to the Most High, He will by no means exalt them. |
| 4 | Ezekiel 16:47–51 | And you not only walked in their ways and practiced their abominations, but soon you were more depraved than they were. |
| 5 | Ezekiel 23:11 | Her sister Oholibah saw this, yet in her lust and prostitution she was more depraved than her sister. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — צִדְּקָ֥ה, tzi.de.Kahgenerated
The verb צָדֵק (tsadaq) means to justify or to be righteous. It carries the connotation of making something right, whether through one's own actions or by being declared righteous by God. In this context, it emphasizes Israel's self-justification in contrast to Judah's treachery.
This form is in the Piel stem, indicating a more intensive action, which in this case reflects Israel's attempt to appear righteous even in her faithlessness. The perfect tense indicates a completed action, suggesting that Israel has already made this claim.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where it uses has shown herself more righteous, a phrase echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is יֹּ֤אמֶר, he said, which governs the entire clause. The structure is straightforward, with the subject יְהוָה (Yahweh) clearly identified as the speaker, followed by the declaration regarding Israel and Judah.
The sentence structure emphasizes the LORD's pronouncement, which is direct and assertive, highlighting the contrast between the two nations.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew צִדְּקָ֥ה is rendered as ἐδικαίωσεν (edikaiōsen), meaning 'has justified.' This choice reflects a similar emphasis on righteousness but may imply a more judicial or formal declaration of righteousness than the Hebrew, which focuses on self-justification.
The translation indicates a nuanced understanding of Israel's position, suggesting that despite her faithlessness, there is an acknowledgment of her actions in contrast to Judah's treachery.
In plain words — the whole versegenerated
Jeremiah 3:11 shows the LORD telling Jeremiah that faithless Israel has shown herself to be more righteous than unfaithful Judah. This statement highlights the contrast between the two nations, emphasizing Judah's treachery and Israel's self-justification.
Frequently Asked Questionsgenerated
This indicates that despite Israel's faithlessness, she has made a claim to righteousness that contrasts with Judah's deceitful actions.
Judah is termed unfaithful because of her treacherous actions and lack of genuine repentance, as indicated in the surrounding verses.
It shows God's awareness of their spiritual state and His call for repentance, highlighting His mercy even in judgment.
The statement underscores the idea that outward appearances of righteousness can be misleading, and true faithfulness is measured by one's heart and actions.
Reflection Questionsgenerated
- In what ways can I identify areas of unfaithfulness in my own life, similar to Judah?
- How can I strive for true righteousness rather than mere appearances?
- What does it mean to me that God is aware of my spiritual condition?
- How can I encourage others to return to faithfulness, as the LORD calls Israel to do?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, noting the comparison between Israel and Judah as a reflection of faithfulness and treachery.
And the Lord said to me: He has justified his soul, the one who turned away from Israel, by the comparison of the one who acted treacherously in Judah.Early Church Fathers on Jeremiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto me,.... To the Prophet Jeremiah, as in Jeremiah 3:6 and at or about the same time: the backsliding Israel hath justified herself more than treacherous Judah; that is, was
Read John Gill on Jeremiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
Read Robert Jamieson on Jeremiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWas less vile, hath more to say for herself; Judah’ s sin being greatly aggravated compared with Israel, 23:11. See . For though Israel’ s sins were more, and their idolatry continued, yet in Judah it was more heinous, 1. Because of their unruly headstrongness, that broke the reins and restraint which their external worship ought to have had upon them. 2. Because of their stupid security in not being warned by the judgments that they had seen befall Israel for the very same things. 3. Because of their intolerable pride, boasting that their state was still unshaken. 4. Because of their gross perfidiousness in making promises, and breaking them, which Israel did not, because she brought not…
Read Matthew Poole on Jeremiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 3:11 And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.Ver. 11. The backsliding Israel hath justified herself.] That is, she is less guilty and faulty of the two; because Judah sinned against more means and mercies, and because she received not instruction by her sister’ s destruction; therefore shall she feel what she feared not at a distance; therefore shall she taste of Israel’ s rod because she would not hear it; she that would not tremble at her sister’ s divorce, must herself be divorced, and be judged as "women that break wedlock," "bearing her own shame for her sins that she had committed, more abominable than theirs."
Read John Trapp on Jeremiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Hath justified herself.—Literally, hath justified her soul, has put in a better plea in her defence. The renegade was better than the traitress. Even open rebellion was better than hypocrisy, as the publicans and sinners in the Gospel story were better than the Pharisees (Matthew 21:31).
Read Charles John Ellicott on Jeremiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Backsliding Israel hath justified herself more] She was less offensive in my eyes, and more excusable, than treacherous Judah. So it is said, Lu 18:14, the humbled publican went down to his house justified rather than the boasting Pharisee. The one was more to be pitied than the other, and more likely to receive the mercy of God.
Read AdamClarke on Jeremiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges11–13. In spite of (i) greater privileges, (a) succession of kings of the same family, (b) the Temple, (c) Levites; (ii) the warning example of Israel, Judah has proved faithless and hypocritical as well (Jeremiah 3:4). Therefore the prophet is bidden to look toward the North (Assyria) whither the captives had been led. Upon sincere acknowledgment of sin pardon will ensue.
Read Cambridge on Jeremiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleHath justified herself - Judah had had the benefit of the warning given by Israel’s example. Both abandon Yahweh’s service for idolatry, but Israel is simply “apostate,” Judah is also false.
Read Albert Barnes on Jeremiah 3 →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
And the LORD said to me, “Faithless Israel has shown herself more righteous than unfaithful Judah.
Yahweh said to me, “Backsliding Israel has shown herself more righteous than treacherous Judah.
And the LORD said to me, “Faithless Israel has shown herself more righteous than unfaithful Judah.
Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah.
Tyndale line
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
And Jehovah said unto me, Backsliding Israel hath showed herself more righteous than treacherous Judah.
And the LORD said unto me, Backsliding Israel hath shewn herself more righteous than treacherous Judah.
And the LORD said to me, The backsliding Israel hath justified herself more than treacherous Judah.
And the Lord said vnto me, The rebellious Israel hath iustified her selfe more then the rebellious Iudah.
Strictly literal
And Jehovah said unto me, Backsliding Israel hath shewn herself more just than treacherous Judah.
And Jehovah saith unto me: 'Justified herself hath backsliding Israel, More than treacherous Judah.
And YHWH says to me: “Backsliding Israel has justified herself, || More than treacherous Judah.
And the Lord said unto me, The backsliding Israel hath justified herself through the treacherous Judah.
Then Yahweh said to me, “Faithless Israel has been more righteous than faithless Judah!
From the Latin
And the Lord said to me: The rebellious Israel hath justified her soul, in comparison of the treacherous Juda.
Simplified
The Lord told me, Unfaithful Israel showed that she wasn't as guilty as unfaithful Judah.
And the Lord said to me, Israel in her turning away is seen to be more upright than false Judah.
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 their wording, with eight of the nine words matching. This alignment indicates a strong consistency in the transmission of this verse across different textual traditions.
וַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י צִדְּקָ֥ה נַפְשָׁ֖הּ מְשֻׁבָ֣ה יִשְׂרָאֵ֑ל מִבֹּגֵדָ֖ה יְהוּדָֽה׃
8 of the 9 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 3:11
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp1bs
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Piel-Perf-3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
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
מְשׁוּבָה (mshuwbah) refers to concepts of turning back or apostasy, indicating a turning away from faithfulness. It is derived from the root meaning to turn back. The entries consistently highlight its association with backsliding and faithlessness.
[מְשׁוּבָה], מְשֻׁבָה n.f. turning back, apostasy
base
H4878 מְשׁוּבָה, מְשֻׁבָה
4878 mshuwbah mesh-oo-baw'
or mshubah {mesh-oo-baw'}; from 7725;
apostasy:--backsliding, turning away.
see HEBREW for 07725
מְשׁוּבָה (me.shu.vah) — faithlessness.
turning away, turning back, apostasy, backsliding
N-fs — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHR/Vqrfsa
wun.
See NUMBER.
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession