Psalms 77:7 — Word Study
WLCהַֽ֭לְעוֹלָמִים יִזְנַ֥ח׀ אֲדֹנָ֑י וְלֹֽא־ יֹסִ֖יף לִרְצ֣וֹת עֽוֹד׃
BSAto rememberzâkar musicnᵉgîynâh nightlayil withʻim heartlêbâb to musesîyach to searchchâphas spiritrûwach
| Greek | English | Parsing |
|---|---|---|
| הַֽ֭לְעוֹלָמִים | ¿ to forever | Particle, preposition, noun common masculine plural absolute |
| יִזְנַ֥ח׀ | will he reject | Verb, Qal, imperfect third person masculine singular |
| אֲדֹנָ֑י | [the] Lord | Noun proper |
| וְלֹֽא־ | and not | Conjunction, particle |
| יֹסִ֖יף | will he repeat? | Verb, Hiphil, imperfect third person masculine singular |
| לִרְצ֣וֹת | to show favor | Preposition, verb qal infinitive construct common |
| עֽוֹד׃ | again |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Will the Lord spurn us forever and never show His favor again? |
| KJV | Will the Lord cast off for ever? and will he be favourable no more? |
| ASV | Will the Lord cast off for ever? And will he be favorable no more? |
| YLT | To the ages doth the Lord cast off? Doth He add to be pleased no more? |
| WEB | “Will the Lord reject us forever? Will he be favorable no more? |
| BBE | Will the Lord put me away for ever? will he be kind no longer? |
Where they part company is in the interpretation of the phrase regarding God's favor — see How Translations Differ.
The sentence is structured around a central question, with additional phrases that emphasize negation and the desire for restoration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 — Psalms 77:7
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 — A Cry of Distressgenerated
Psalm 77:7 is part of a lament where the psalmist grapples with feelings of abandonment by God. The verses surrounding this question reflect a deep yearning for God's presence and favor, as the psalmist recalls past experiences of divine kindness and wonders if they are lost forever. This emotional turmoil echoes throughout the psalm, culminating in a plea for reassurance of God's enduring love.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:1–2 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 2 | Psalm 37:24 | Though he falls, he will not be overwhelmed, for the LORD is holding his hand. |
| 3 | Psalm 74:1 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 4 | Psalm 89:38–46 | Now, however, You have spurned and rejected him; You are enraged by Your anointed one. |
| 5 | Jeremiah 23:24–26 | “Can a man hide in secret places where I cannot see him?” declares the LORD. “Do I not fill the heavens and the earth?” declares the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יִזְנַ֥ח׀, yiz.Nachgenerated
The verb זָנַח (zanach) means to reject or forsake, conveying a sense of being cast off. The parsing indicates it is in the imperfect tense, suggesting an ongoing action or state. The psalmist's use of this word highlights a fear of permanent rejection by God.
This word carries weight in the context of the psalm, as it expresses the psalmist's anxiety about God's willingness to continue His relationship with His people. The emotional depth of this question reveals a profound longing for divine acceptance.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יִזְנַח׀ as 'will he reject.' The BSB, KJV, and ASV all use 'spurn' or 'reject' in their renderings.
Sentence Structuregenerated
The finite verb יִזְנַ֥ח׀ governs the main clause, indicating the psalmist's question about God's rejection. The structure includes adverbial phrases that emphasize negation and repetition, creating a poignant inquiry into God's faithfulness.
The psalmist's use of conditional phrasing reflects a deep emotional state, with the main question followed by additional clauses that explore the implications of God's potential rejection and lack of favor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִזְנַ֥ח׀ is rendered as ἐμελέτησα, which suggests a focus on the act of forsaking. This choice narrows the emphasis to a definitive action of abandonment rather than a mere question of favor.
This translation choice indicates an interpretation that highlights the seriousness of the psalmist's concern, framing it as a more immediate and existential crisis.
In plain words — the whole versegenerated
Psalm 77:7 expresses the psalmist's fear that the Lord will reject His people forever and will not show them favor again. This verse captures a deep sense of abandonment and longing for God's kindness.
Frequently Asked Questionsgenerated
The psalmist is expressing a fear that God will permanently reject His people and no longer show them His favor, highlighting a deep emotional struggle.
The psalmist reflects on circumstances that have led to feelings of abandonment, questioning God's faithfulness and kindness in times of distress.
This verse resonates with other passages that explore themes of divine favor and rejection, such as Psalm 13:1-2 and Jeremiah 23:24-26, where God's presence and favor are questioned.
The psalmist's lament teaches us that it is okay to express our feelings of abandonment and to seek reassurance of God's love and favor during difficult times.
Reflection Questionsgenerated
- In what areas of my life do I feel abandoned by God, and how can I seek His presence?
- How can I remind myself of God's past faithfulness when I feel distant from Him?
- What does it mean for me to experience God's favor, and how can I cultivate that relationship?
- How can I support others who are struggling with feelings of abandonment by God?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on Psalm 77, emphasizing the theme of God's everlasting presence and the psalmist's search for comfort amidst weariness.
And you have found what? "God will not repel for everlasting" [Psalms 77:7]. Weariness he had found in this life; in no place a trustworthy, in no place a fearless comfort.Early Church Fathers on Psalms 77 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill the Lord cast off for ever?.... The Syriac version of this, and the two following verses, is not by way of interrogation, but affirmation: "the Lord hath forgotten me for ever, nor will he", c.
Read John Gill on Psalms 77 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill the Lord cast off for ever? and will he be favourable no more? -The contrast of the past with the sad present suggests the question, Has God, as appearances would imply, completely cast off His people forever?
Read Robert Jamieson on Psalms 77 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill the Lord cast off his peculiar and chosen people? This doth not seem to agree either with God’ s nature, or with that everlasting covenant which he hath made with them.
Read Matthew Poole on Psalms 77 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:7 Will the Lord cast off for ever? and will he be favourable no more?Ver. 7. Will the Lord cast off for ever?] No, nor at all, though the extremity and length of the psalmist’ s grief put him upon these sad interrogatories, with some diffidence, touching the nature and promise of God. Will he be favourable no more?] So the devil and carnal reason would have persuaded him; and did haply for a time. But this very questioning the matter showeth he yet lay languishing at hope’ s hospital, waiting for comfort. The soul may successively doubt, and yet believe.
Read John Trapp on Psalms 77 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-9) The self-questionings here follow as they rise sigh after sigh in the poet’s heart. God’s silences have always been more appalling to the human spirit than even the most terrible of His manifestations. To the pious Israelite, to whom the past history of his race appeared one scene of opportune interpositions to save at the moment when distress became too intolerable, it seemed as if the divine protection was altogether withdrawn when the misery was protracted and the sign of help withheld.
Read Charles John Ellicott on Psalms 77 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Will the Lord cast off for ever?] Will there be no end to this captivity? Has he not said, "Turn, ye backsliders; for I am married unto you: I will heal your backsliding, and love you freely." Will he then be favourable no more? Thus the psalmist pleads and reasons with his Maker.
Read AdamClarke on Psalms 77 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The emphasis is on for ever; lit. for ages to come, which are compared with the ages past (Psalms 77:5); a different word from that in Psalms 77:8, and Psalms 74:1. Cp. Psalms 85:5. For ‘shew favour,’ cp. Psalms 44:3; Psalms 18; Psalms 85:1; Psalms 106:4.
Read Cambridge on Psalms 77 →
Albert Barnes1798–1870Barnes' Notes on the BibleWill the Lord cast off for ever? - This was the subject, and the substance, of his inquiry: whether it was a fair and just conclusion that God would show no mercy; would never be gracious again.
Read Albert Barnes on Psalms 77 →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
“Will the Lord spurn us forever and never show His favor again?
“Will the Lord reject us forever? Will he be favorable no more?
“Will the Lord spurn us forever and never show His favor again?
I asked, “Will the Lord reject me forever? Will he never again show me his favor?
Tyndale line
Will the Lord cast off for ever? and will he be favourable no more?
Will the Lord cast off for ever? And will he be favorable no more?
Will the Lord cast off for ever? and will he be favourable no more?
Will the LORD cast off for ever? and will he be favorable no more?
Will the Lord absent him selfe for euer? and will he shewe no more fauour?
Strictly literal
Will the Lord cast off for ever? and will he be favourable no more?
To the ages doth the Lord cast off? Doth He add to be pleased no more?
Does the Lord cast off for all ages? Does He add to be pleased no longer?
(77:8) Will the Lord cast me off for ever? and will he never more give his favor again?
Will the Lord reject me forever? Will he never again show me favor?
From the Latin
That they may put their hope in God and may not forget the works of God: and may seek his commandments.
Simplified
Has the Lord given up on me forever? Won't he ever be pleased with me again?
Will the Lord put me away for ever? will he be kind no longer?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matched. The differences in word order and phrasing in the Septuagint reflect its own interpretative style rather than a divergence in meaning.
הַֽ֭לְעוֹלָמִים יִזְנַ֥ח׀ אֲדֹנָ֑י וְלֹֽא־ יֹסִ֖יף לִרְצ֣וֹת עֽוֹד׃
6 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.
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 Psalms 77:7
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.
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
HTi/R/Ncmpa — Particle · preposition · noun common masculine plural absoluteHTi/R/Ncmpa
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
