Jeremiah 31:26 — Word Study
WLCעַל־ זֹ֖את הֱקִיצֹ֣תִי וָאֶרְאֶ֑ה וּשְׁנָתִ֖י עָ֥רְבָה לִּֽי׃ ס
BSAAtʻal thiszôʼth [upon this occasion, in this moment] I awokeqûwts■ [was awakened, roused from sleep] and looked aroundrâʼâh▸ [beheld, saw my surroundings] My sleepshênâh [rest, slumber] had been most pleasantʻârêb■ [sweet, agreeable, delightful]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | on | Preposition |
| זֹ֖את | this | Particle |
| הֱקִיצֹ֣תִי | I awoke | Verb, Hiphil, perfect first person common singular |
| וָאֶרְאֶ֑ה | and I looked | Verb, Qal, sequential imperfect first person common singular |
| וּשְׁנָתִ֖י | and sleep my | Conjunction, noun common feminine singular construct, suffix |
| עָ֥רְבָה | it was pleasing | Verb, Qal, perfect third person feminine singular |
| לִּֽי׃ ס | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At this I awoke and looked around. My sleep had been most pleasant to me. |
| KJV | Upon this I awaked, and beheld; and my sleep was sweet unto me. |
| ASV | Upon this I awaked, and beheld; and my sleep was sweet unto me. |
| YLT | On this I have awaked, and I behold, and my sleep hath been sweet to me. |
| WEB | On this I awakened, and saw; and my sleep was sweet to me. |
| BBE | At this, awaking from my sleep, I saw; and my sleep was sweet to me. |
Where they part company is עָרְבָה — see How Translations Differ.
The structure consists of a main action followed by a reflection on the experience of sleep, highlighting the significance of both elements.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקִיץ
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 31:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Restorationgenerated
Jeremiah 31:26 describes a moment of awakening where the speaker reflects on the pleasantness of their sleep. This verse is part of a larger promise from God to refresh and restore His people, emphasizing the comfort and joy found in His presence. The surrounding verses highlight God's commitment to care for His people, contrasting the weariness they may feel with the renewal He offers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 127:2 | In vain you rise early and stay up late, toiling for bread to eat— for He gives sleep to His beloved. |
| 2 | Zechariah 4:1–2 | Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עָרְבָה, 'A.re.vahgenerated
The verb עָרְבָה (*'arev*) means to please or to be sweet. It conveys a sense of delight and satisfaction, indicating that the experience of sleep was not just ordinary but filled with a pleasant quality. The parsing shows it as a perfect form, suggesting that this pleasant state has been completed or fully realized.
The use of this verb in the context of sleep emphasizes the emotional and physical relief it brings, suggesting that the speaker found comfort and joy in their resting state.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is הֱקִיצֹ֣תִי, I awoke, which governs the actions that follow. The structure consists of a prepositional phrase indicating the occasion, followed by two verb phrases describing the actions of awakening and looking around, culminating in a statement about the speaker's sleep.
The word order emphasizes the awakening as the central action, with the pleasantness of sleep being a significant reflection afterward.
Septuagint Backgroundgenerated
The Septuagint translates עַל as διὰ, which means 'through' or 'because of.' This choice reflects a slight shift in focus from a physical location to a causal relationship, suggesting that the awakening is a response to a deeper realization.
The word עָרְבָה is rendered as ἡδύς, meaning 'sweet' or 'pleasant.' This aligns closely with the Hebrew meaning, emphasizing the agreeable nature of the sleep experience.
In plain words — the whole versegenerated
Jeremiah 31:26 describes a moment when the speaker wakes up and reflects on how pleasant their sleep was. This verse is part of a promise from God to refresh His people, showing that even in moments of rest, there is joy and comfort to be found.
Frequently Asked Questionsgenerated
The speaker is expressing that their experience of sleep was not just ordinary but filled with sweetness and comfort.
This verse follows a promise from God to refresh and restore His people, indicating that even in rest, there is a divine comfort.
Waking signifies a moment of realization and reflection, where the speaker acknowledges the pleasantness of their experience.
The description of sleep as pleasant reminds us of the importance of rest and the joy that can come from it, reflecting God's care for our well-being.
Reflection Questionsgenerated
- In what ways have I experienced comfort and joy in moments of rest?
- How can I recognize and appreciate the pleasant moments in my daily life?
- What does it mean for me to find refreshment in God's presence?
- How can I share the joy I find in restful moments with others?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss themes of repentance and emotional disturbance, reflecting on the speaker's experience.
Let us, then, submit ourselves to God and not be subject to sin, and when we ponder the remembrance of our offenses, let us blush as though at some disgrace and not speak of them as a glory to us,Early Church Fathers on Jeremiah 31 →
For you should not be surprised if the Prophet says that his soul is disturbed, since the Lord Jesus himself said: "Now my soul is troubled." For he who took on our weaknesses also took on our emotions, in which he was sad even unto death,Early Church Fathers on Jeremiah 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUpon this I awakened, and beheld,.... When or after he beheld or had seen the vision and prophecy concerning the incarnation of Christ, and the glory and happiness of his church and people in the
Read John Gill on Jeremiah 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUpon this I awaked, and beheld; and my sleep was sweet unto me.
Read Robert Jamieson on Jeremiah 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither this revelation was made to Jeremiah in a dream, from whence he awaking, looked about him; and he was very well pleased with his sleep at that time, because of the gracious promises concerning Judah which the Lord had in that dream revealed to them. Or else in a vision, upon the sight and hearing of which he was as well pleased as a man that had slept quietly, and had had no ill and unpleasing, but sweet and delightful, dreams while he slept.
Read Matthew Poole on Jeremiah 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:26 Upon this I awaked, and beheld; and my sleep was sweet unto me.Ver. 26. Upon this I awaked.] Out of my prophetic dream. And my sleep was sweet unto me,] i.e., The promises (Christ in the promises) were sweet unto me, and I was as much refreshed therewith, as with sound sleep after hard toil or travel.
Read John Trapp on Jeremiah 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Upon this I awaked . . .—The words that follow have been very differently interpreted. By some writers (Rosenmüller) they have been referred to Jehovah under the figure of the husband who has dreamt of his wife’s return. Others (Ewald) have seen in them a quotation from some well-known psalm or hymn, like Psalms 17:15, indicating that in the golden days to which Jeremiah looked forward there should be freedom even from the evil and dark dreams of a time of peril, so that every man should be able to give thanks for the “sweet” gift of sleep (Psalms 127:2). It is, however, far more natural to take them as the prophet’s own words. The vision of a restored Israel, such as he paints it in…
Read Charles John Ellicott on Jeremiah 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Upon this I awaked] It appears that the prophecy, commencing with Jeremiah 30:2 and ending with Jeremiah 31:25 of this chapter, was delivered to the prophet in a dream. Dahler supposes it to be a wish; that the prophet, though he could not hope to live to that time, might be permitted to awake up from his tomb; and, having seen this prosperity, would be content to return to his grave.
Read AdamClarke on Jeremiah 31 →
CambridgeThe Cambridge Bible for Schools and Colleges26. Words put in the mouth of the prophet himself, as they are not suitable either to God or to the exiles. The ecstatic state is here called “sleep,” and as the prophecy had been of so unusually cheering a character, that sleep might well be called sweet.
Read Cambridge on Jeremiah 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe prophet, seeming to himself to awake and look up in the midst of his sleep (whether ecstatic or not we cannot tell), rejoiced in a revelation so entirely consolatory, and unlike his usual message of woe.
Read Albert Barnes on Jeremiah 31 →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
At this I awoke and looked around. My sleep had been most pleasant to me.
On this I awakened, and saw; and my sleep was sweet to me.
At this I awoke and looked around. My sleep had been most pleasant to me.
Then they will say, ‘Under these conditions I can enjoy sweet sleep when I wake up and look around.’”
Tyndale line
Upon this I awaked, and beheld; and my sleep was sweet unto me.
Upon this I awaked, and beheld; and my sleep was sweet unto me.
Upon this I awaked, and beheld; and my sleep was sweet unto me.
Upon this I awaked, and beheld; and my sleep was sweet to me.
Therefore I awaked and behelde, and my sleepe was sweete vnto me.
Strictly literal
— Upon this I awaked, and beheld; and my sleep was sweet unto me.
On this I have awaked, and I behold, and my sleep hath been sweet to me.
On this I have awoken, and I behold, and my sleep has been sweet to me.
(31:25) For this did I awake, and looked about, and my sleep was sweet unto me.
After this I awoke, and I realized that my sleep had been refreshing.
From the Latin
Upon this I was as it were awaked out of a sleep, and I saw, and my sleep was sweet to me.
Simplified
At this I woke up and looked around. I'd had a very pleasant sleep.
At this, awaking from my sleep, I saw; and my sleep was sweet to me.
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 agree closely, with all words matched in the Hebrew text. The Dead Sea Scrolls show some variations, with one word partly restored and others supplied by an editor, but the core meaning remains consistent with the Masoretic Text.
עַל־ זֹ֖את הֱקִיצֹ֣תִי וָאֶרְאֶ֑ה וּשְׁנָתִ֖י עָ֥רְבָה לִּֽי׃ ס
7 of the 7 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.
[על] [זאת] [הקיצתי] [ואראה] [ושנת׳י] ערבה ל׳י
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 31:26
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
עָרֵב (areb) is a Hebrew verb meaning to be sweet or pleasant. It conveys the idea of being agreeable or taking pleasure in something. The entries consistently emphasize its pleasant qualities, with no significant disagreement among the lexicons.
[עָרַב] vb. be sweet, pleasant
base
H6149 [עָרֵב] be sweet, pleasant
6149 `areb aw-rabe'
a primitive root (identical with 6148 through the idea of
close association); to be agreeable:--be pleasant(-ing), take
pleasure in, be sweet.
see HEBREW for 06148
עָרַב (a.rev) — to please.
1) (Qal) to be pleasant, be sweet, be pleasing
1a) (TWOT) sweet, pleasant
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
