Jeremiah 31:3 — Word Study
WLCמֵרָח֕וֹק יְהוָ֖ה נִרְאָ֣ה לִ֑י וְאַהֲבַ֤ת עוֹלָם֙ אֲהַבְתִּ֔יךְ עַל־ כֵּ֖ן מְשַׁכְתִּ֥יךְ חָֽסֶד׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] appearedrâʼâh■ in the past, [saying]râchôwq [from afar, in a distant time] I have lovedʼâhab■ [with affection, cherished] you with an everlastingʻôwlâm [eternal, forever] loveʼahăbâh thereforeʻal I have drawn youmâshak■ [pulled, led] with loving devotionchêçêd [tender, merciful, kindness, mercy]
| Greek | English | Parsing |
|---|---|---|
| מֵרָח֕וֹק | from a distance | Preposition |
| יְהוָ֖ה | Yahweh | Noun proper |
| נִרְאָ֣ה | he appeared | Verb, Niphal, perfect third person masculine singular |
| לִ֑י | to me | Preposition, suffix |
| וְאַהֲבַ֤ת | and a love of | Conjunction, noun common feminine singular construct |
| עוֹלָם֙ | perpetuity | Noun common, masculine singular absolute |
| אֲהַבְתִּ֔יךְ | I have loved you | Verb qal perfect first person common singular, suffix |
| עַל־ | there- | Preposition |
| כֵּ֖ן | -fore | Adverb |
| מְשַׁכְתִּ֥יךְ | I have prolonged to you | Verb qal perfect first person common singular, suffix |
| חָֽסֶד׃ | covenant loyalty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion. |
| KJV | The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. |
| ASV | Jehovah appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. |
| YLT | From afar Jehovah hath appeared to me, With love age-during I have loved thee, Therefore I have drawn thee [with] kindness. |
| WEB | Yahweh appeared of old to me, saying, “Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness. |
| BBE | From far away he saw the Lord: my love for you is an eternal love: so with mercy I have made you come with me. |
The translations agree on the essential meaning of the verse, particularly in conveying God's love and commitment.
The sentence has one main clause and several subordinate phrases that elaborate on God's revelation and His expressions of love.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָאָה
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 31:3
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 31:3 is part of a larger message where God reassures Israel of His love and commitment. This verse emphasizes the depth of God's affection for His people, promising restoration and hope after a time of trial. The context includes God's past actions and His future plans for Israel, highlighting His enduring relationship with them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:7–9 | The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples. |
| 2 | Deuteronomy 10:15 | Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day. |
| 3 | Deuteronomy 33:3–26 | Surely You love the people; all the holy ones are in Your hand, and they sit down at Your feet; each receives Your words— |
| 4 | Hosea 11:1 | When Israel was a child, I loved him, and out of Egypt I called My son. |
| 5 | Malachi 1:2 | “I have loved you,” says the LORD. But you ask, “How have You loved us?” “Was not Esau Jacob’s brother?” declares the LORD. “Yet Jacob I have loved, |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָ֖ה (Yahweh) signifies the self-existent and eternal nature of God, often translated as 'the LORD'. It is a central name for God in the Hebrew Bible, indicating His covenant relationship with Israel.
In this verse, יְהוָ֖ה appears as the one who initiates communication and expresses love, reinforcing His role as a caring and committed deity. The use of this name emphasizes the personal and relational aspect of God's engagement with His people.
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 finite verb נִרְאָ֣ה, he appeared, governs the whole verse, with several phrases describing the action and its implications. The structure emphasizes the relationship between God and His people through the action of appearing and the subsequent declarations of love.
The sentence flows from the subject, יְהוָ֖ה, to the verb, and then to the objects and adverbial phrases, creating a clear and direct message of divine affection and commitment.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָ֖ה is rendered as κύριος, indicating the same covenantal relationship with God. This translation maintains the emphasis on God’s authority and presence.
The choice of πόρρωθεν for מֵרָח֕וֹק suggests a focus on the distance from which God reaches out, highlighting the contrast between His eternal nature and the temporal struggles of His people.
In plain words — the whole versegenerated
Jeremiah 31:3 shows that the LORD, or יְהוָ֖ה, appeared to His people, expressing His everlasting love. He assures them that He has drawn them with kindness and mercy, promising restoration and hope.
Frequently Asked Questionsgenerated
It means that God's love is eternal and unchanging, not dependent on circumstances or human actions.
God demonstrates His love through His actions, such as providing for, protecting, and restoring His people.
This signifies God's active role in guiding and leading His people with care and compassion, emphasizing His commitment to them.
This verse encapsulates the themes of hope and restoration that run throughout Jeremiah, highlighting God's faithfulness to His covenant with Israel.
Reflection Questionsgenerated
- In what ways have I experienced God's everlasting love in my life?
- How can I reflect God's loving devotion in my relationships with others?
- What does it mean to me that God draws me with kindness?
- How can I trust in God's promises of restoration during difficult times?
The early church on this verse — how the Fathers read it
Jerome quotes this passage, interpreting it as a declaration of God's everlasting love and mercy towards His people.
Far off the Lord appeared to me (or to him): and in everlasting love I loved you: therefore I have drawn you with mercy. And again I will build you, and you shall be built,Early Church Fathers on Jeremiah 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hath appeared of old unto me, [saying],.... Either to the prophet, bidding him say to the church what follows, so Jarchi: or to Christ, who was from eternity with the Father; lay in his
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe word saying being not in the original, hath given advantage to some to think that the first words are either the words of some of the people owning that the Lord indeed had of old appeared to and for them, but doubting whether the kindness of God still held toward them; or else complaining that these were old stories. To which the prophet replies by assuring them that God’ s love was not a temporary love, manifested to a single generation, but it was an everlasting love; therefore he had drawn them with loving-kindness, he had all along dealt graciously with them, that way attempting to oblige them to that duty which they owed to him: this drawing with loving-kindness he calleth a…
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:3 The LORD hath appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.Ver. 3. The Lord hath appeared of old unto me.] This seemeth to be the people’ s objection. You tell us what was done of old; but these are ancient things, and little pertaining to us, who are now under a heavy captivity; iam refrixit et obsoleta videtur Dei beneficentia. Hereunto is answered, Yea, I have loved thee with an everlasting love.] I am one and the same. I am Jehovah that change not, whatever thou mayest think of me, because I seem angry at thy misdoings. Therefore with lovingkinduess have I drawn thee.] Or, Therefore will…
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The Lord hath appeared of old unto me . . .—The Hebrew adverb more commonly refers to distance than to time. From afar the Lord appeared unto me. The thought is that of a deliverer who hears the cry of his people in the distance, and then draws near to help them. Jehovah enthroned in Zion, or in the heaven of heavens, hears the cry of the exiles by the waters of Babylon or Nineveh. Therefore with lovingkindness have I drawn thee.—Some translators render I have preserved (or respited) thee, others I have continued my loving kindness to thee, as in Psalms 36:10; Psalms 109:12; but the LXX., Vulg., and Luther agree with the English Version, and it finds sufficient support in the meaning of…
Read Charles John Ellicott on Jeremiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I have loved thee with an everlasting love] ואהבת עולם אהבתיך veahabath olam ahabtich, "and with the old love I have loved thee." "Also, with a love of long standing have I loved thee." - Blayney. "But I love thee always." - Dahler. I still bear to the Jewish people that love which I showed to their fathers in Egypt, in the wilderness, and in the promised land. Can it be supposed, by any person seriously considering the context, that these words are spoken of God's decree of election in behalf of the Jews? Those who make it such, act most injudiciously on their own principle; for, how few of the Jews have ever given evidence that they were the children of God, from their…
Read AdamClarke on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges3. The Lord appeared of old unto me] It is best to take this as put in the mouth of the people themselves. of old] rather, as mg. from afar, as the same Hebrew word is rendered ch. Jeremiah 30:10. The people from their distant exile in Assyria think upon God as dwelling upon His accustomed seat, Mount Zion. with lovingkindness have I drawn thee] mg. have I continued lovingkindness unto thee. Cp. Psalms 36:10 and mg. of Psalms 109:12. But, considering the strong influence of Hosea on Jeremiah, it is perhaps best to retain “have I drawn” (or I draw). Cp. the parallel in Hosea 11:4.
Read Cambridge on Jeremiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleOf old - From afar (margin). See Jeremiah 30:10. To the Jew God was enthroned in Zion, and thus when His mercy was shown unto the exiles in Assyria it came from a distant region 2 Chronicles 6:20, 2 Chronicles 6:38.
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
The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion.
Yahweh appeared of old to me, saying, “Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness.
The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion.
In a far-off land the Lord will manifest himself to them. He will say to them, ‘I have loved you with an everlasting love. That is why I have continued to be faithful to you.
Tyndale line
The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
Jehovah appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
The LORD appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
The LORD appeared of old to me, saying , I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee.
The Lord hath appeared vnto me of old, say they: Yea, I haue loued thee with an euerlasting loue, therefore with mercie I haue drawen thee.
Strictly literal
Jehovah hath appeared from afar unto me, [saying,] Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.
From afar Jehovah hath appeared to me, With love age-during I have loved thee, Therefore I have drawn thee [with] kindness.
YHWH has appeared to me from afar, “I have loved you with perpetual love, || Therefore I have drawn you [with] kindness.
(31:2) “From afar is the Lord appeared unto me,” [saying,] Yea, with an everlasting love have I loved thee; therefore have I guided thee with loving-kindness.
Yahweh appeared to me in the past and said, “I have loved you, Israel, with everlasting love. So I have drawn you toward myself with covenant faithfulness.
From the Latin
The Lord hath appeared from afar to me. Yea I have loved thee with everlasting love, therefore have I drawn thee, taking pity on thee.
Simplified
Long ago the Lord came and told us, My love for you will last forever. I hold you close to me with my trustworthy love.
From far away he saw the Lord: my love for you is an eternal love: so with mercy I have made you come with 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 of Jeremiah 31:3 states, "The LORD appeared to us in the past, saying: 'I have loved you with an everlasting love; therefore I have drawn you with loving devotion.'" The Septuagint agrees closely with the Masoretic Text, matching all 11 words in a word-by-word correspondence, although the arrangement and articles may differ. The Dead Sea Scrolls (4Q72) also align with the Masoretic Text, preserving key phrases but with some words partly restored or supplied by an editor. Overall, the main witnesses agree on the essential message of the verse, emphasizing God's everlasting love and devotion.
מֵרָח֕וֹק יְהוָ֖ה נִרְאָ֣ה לִ֑י וְאַהֲבַ֤ת עוֹלָם֙ אֲהַבְתִּ֔יךְ עַל־ כֵּ֖ן מְשַׁכְתִּ֥יךְ חָֽסֶד׃
11 of the 11 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.
[מרחוק] [יהוה] [נראה] [ל׳י] [ואהבת] עולם אהבתי׳ך על כן [משכתי׳ך] [חסד]
3 words on the leather — 1 partly restored, 7 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 31:3
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.
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
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
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
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word אַהֲבָה (*'ahabah*) means 'love' and is a feminine noun derived from the root meaning the same. It encompasses various forms of love, including human affection between individuals, self-love, romantic love, and God's love for His people.
אַהֲבָה n.f. love
base
H160 אַהֲבָה love
160 'ahabah a-hab-aw
feminine of 158 and meaning the same:--love.
see HEBREW for 0158
אַהֲבָה (a.ha.vah) — love.
1) love
1a) human love for human object
1a1) of man toward man
1a2) of man toward himself
1a3) between man and woman
1a4) sexual desire
2) God's love to His people
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2fs
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
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2fs
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa