Jeremiah 4:25 — Word Study
WLCרָאִ֕יתִי וְהִנֵּ֖ה אֵ֣ין הָאָדָ֑ם וְכָל־ ע֥וֹף הַשָּׁמַ֖יִם נָדָֽדוּ׃
BSAI lookedrâʼâh■ [beheld, saw with attention] and noʼayin man was leftʼâdâm [human, Adam, remaining, present] allkôl [every, the entirety of] the birdsʻôwph [fowl, creatures of the air] of the airshâmayim [heaven, the sky] had flednâdad■ [departed, flown away, wandered off]
| Greek | English | Parsing |
|---|---|---|
| רָאִ֕יתִי | I looked | Verb, Qal, perfect first person common singular |
| וְהִנֵּ֖ה | and there! | Conjunction, particle |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| הָאָדָ֑ם | [was] humankind | Particle, noun common masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| ע֥וֹף | bird of | Noun common, masculine singular construct |
| הַשָּׁמַ֖יִם | the heavens | Particle, noun common masculine plural absolute |
| נָדָֽדוּ׃ | they had fled | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I looked, and no man was left; all the birds of the air had fled. |
| KJV | I beheld, and, lo, there was no man, and all the birds of the heavens were fled. |
| ASV | I beheld, and, lo, there was no man, and all the birds of the heavens were fled. |
| YLT | I have looked, and lo, man is not, And all fowls of the heavens have fled. |
| WEB | I saw, and behold, there was no man, and all the birds of the sky had fled. |
| BBE | Looking, I saw that there was no man, and all the birds of heaven had gone in flight. |
Where they part company is in the rendering of the Hebrew words, particularly נָדָֽדוּ — see How Translations Differ.
The sentence structure is straightforward, with a main clause followed by two subordinate phrases that elaborate on the scene observed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 4:25
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 Desolation of the Landgenerated
Jeremiah 4:25 describes a vision where Jeremiah sees a barren landscape devoid of human life and birdlife, illustrating the severity of God's judgment on the land. This verse follows a series of observations about the desolation that has come upon the earth, emphasizing the consequences of turning away from God. The imagery evokes a sense of loss and emptiness, as seen in the preceding verses, where the mountains quake and the fruitful land becomes a desert.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:3 | Therefore the land mourns, and all who dwell in it will waste away with the beasts of the field and the birds of the air; even the fish of the sea disappear. |
| 2 | Zephaniah 1:2–3 | “I will completely sweep away everything from the face of the earth,” declares the LORD. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — רָאָה, ra.'I.tigenerated
The verb רָאָה (ra'ah) means 'to see' and encompasses various forms of visual perception, including looking and observing. It is used here to indicate Jeremiah's attentive observation of the desolate scene before him.
This verb is in the perfect tense, first person singular, indicating that Jeremiah personally experienced the vision. The act of seeing is not just a physical observation but also implies a deeper understanding of the dire situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses looked for רָאָה and fled for נָדָֽדוּ.
Sentence Structuregenerated
The main verb רָאִ֕יתִי governs the sentence, indicating what Jeremiah did. The structure includes a noun phrase for the subject and several clauses that describe the state of the land and its inhabitants.
The word order emphasizes the starkness of the scene, with the absence of humans and the fleeing of birds highlighted by the finite verb at the beginning.
Septuagint Backgroundgenerated
The Septuagint translates רָאָה as ἐπέβλεψα, meaning 'I looked' or 'I gazed'. This choice reflects a direct observation, similar to the Hebrew, but may carry a nuance of deeper contemplation.
The Greek rendering maintains the same stark imagery of absence and desolation, reinforcing the impact of the original Hebrew.
In plain words — the whole versegenerated
Jeremiah 4:25 describes a vision where Jeremiah sees that no humans are left and all the birds have flown away. This reflects the devastation and emptiness resulting from God's judgment on the land.
Frequently Asked Questionsgenerated
Jeremiah is conveying a vision of complete desolation, indicating that the land has been so devastated that no humans remain.
The fleeing birds symbolize the loss of life and the abandonment of the land, reinforcing the theme of desolation.
The word 'looked' indicates Jeremiah's active observation of the devastation, highlighting the seriousness of the situation.
This verse illustrates the consequences of sin and disobedience to God, a recurring theme in Jeremiah's prophecies.
Reflection Questionsgenerated
- What does the absence of humans and birds in this vision suggest about the state of the land?
- How can we understand the significance of seeing versus ignoring the reality of desolation?
- In what ways can this verse challenge us to reflect on our own lives and communities?
- What parallels can we draw between this vision and situations of desolation in our world today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 4:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I beheld, and, lo, there was no man,.... No people dwelling in it, as the Targum; the land was without inhabitants, they were either killed with the sword, or taken and carried captive into
Read John Gill on Jeremiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI beheld, and, lo, there was no man, and all the birds of the heavens were fled. No man ... birds - no vestige of the human, or of the feathered creation, is to be seen (Ezekiel 38:20; Zephaniah 1:3).
Read Robert Jamieson on Jeremiah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere was no man; quite depopulated and laid waste, all either slain, or carried captive, or fled; for after the flight of men, women, and children into Egypt, upon the death of Gedaliah, scarce a Jew was left in Judea. All the birds of the heavens were fled; such birds as are used to inhabited places, that live, feed, and build among men; (others indeed, both birds and beasts, would continue, which implies but the greater desolation and waste of the land, as is threatened against Babylon, ) fled, either to seek provisions, here being no food left for them, or frighted with the hideous noises and clatterings that do attend armies; as we have read, that such hath been the concussion of the…
Read Matthew Poole on Jeremiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 4:25 I beheld, and, lo, [there was] no man, and all the birds of the heavens were fled.Ver. 25. I beheld, and, lo, there was no man.] But all killed, captived, or fled. Judaea lay utterly waste for seventy years; insomuch that after the slaughter of Gedaliah, when all, men, women, and children, fled into Egypt, there was not a Jew left in the country. And all the birds of the heavens were fled.] Birds were given men for food, medicine, and delight, as companions of his life; therefore it is reckoned, both here and Jeremiah 9:10, as a judgment to lose them.
Read John Trapp on Jeremiah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) There was no man.—To chaos and darkness and the earthquake was added the horrible sense of solitude. Not man only, but the creatures that seemed least open to man’s attack, were fled. (Comp. Jeremiah 2:6.) The same thought re-appears in Jeremiah 9:10.
Read Charles John Ellicott on Jeremiah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The birds of the heavens were fled.] The land was so desolated that even the fowls of heaven could not find meat, and therefore fled away to another region. How powerfully energetic is this description! See Zephaniah 1:3.
Read AdamClarke on Jeremiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges25. In spite of their vast size earth and heaven alike are bereft of the denizens which give them their aspect of life. For the disappearance of birds before God’s judgements cp. Hosea 4:3; Zephaniah 1:3.
Read Cambridge on Jeremiah 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23-26. I beheld, etc. — Resuming the general course of thought, another group of images is brought forward to show the fearfulness of the destruction impending.
Read Daniel Denison Whedon on Jeremiah 4 →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
I looked, and no man was left; all the birds of the air had fled.
I saw, and behold, there was no man, and all the birds of the sky had fled.
I looked, and no man was left; all the birds of the air had fled.
I looked and saw that there were no more people, and that all the birds in the sky had flown away.
Tyndale line
I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and lo, there was no man, and all the fowls of the heavens had fled.
I behelde, and loe, there was no man, and all the birdes of the heauen were departed.
Strictly literal
I beheld, and lo, man was not, and all the fowl of the heavens were fled.
I have looked, and lo, man is not, And all fowls of the heavens have fled.
I have looked, and behold, man is not, || And all birds of the heavens have fled.
I look, and, lo, there is no man, and all the birds of the heavens are fled.
I looked. Behold, there was no one, and all the birds of the heavens had fled.
From the Latin
I beheld, and lo there was no man: and all the birds of the air were gone.
Simplified
I looked, and nobody was left; all the birds had flown away.
Looking, I saw that there was no man, and all the birds of heaven had gone in flight.
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 eight words matched in content. The Septuagint's word order differs, but it conveys the same essential message of desolation and absence.
רָאִ֕יתִי וְהִנֵּ֖ה אֵ֣ין הָאָדָ֑ם וְכָל־ ע֥וֹף הַשָּׁמַ֖יִם נָדָֽדוּ׃
8 of the 8 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 4:25
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.
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-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
עוֹף (owph) refers to flying creatures, including birds and insects. It is derived from the root meaning to cover with wings, emphasizing the aspect of flight. The term encompasses various types of fowl and winged insects, and it is noted in the Aramaic as well. There are no significant disagreements among the lexicons regarding its meaning.
עוֹף 70 n.m. coll. flying creatures, fowls, insects
fowl, birds
winged insects
base
H5775 עוֹף flying creatures, fowls, insects . fowl, birds
. winged insects
5775 `owph ofe
from 5774; a bird (as covered with feathers, or rather as
covering with wings), often collectively:--bird, that flieth,
flying, fowl.
see HEBREW for 05774
עוֹף (oph) — bird.
1) flying creatures, fowl, insects, birds
1a) fowl, birds
1b) winged insects
Aramaic equivalent: oph (עוֹף "bird" H5776)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp