Psalms 95:11 — Word Study
WLCאֲשֶׁר־ נִשְׁבַּ֥עְתִּי בְאַפִּ֑י אִם־ יְ֝בֹא֗וּן אֶל־ מְנוּחָתִֽי׃
BSASoʼăsher I swore on oathshâbaʻ■ [in My fierce indignation, with a solemn vow, a promise, a binding declaration] in My angerʼaph [wrath, fierce displeasure] They shall neverʼim [if they come, under no circumstances] enterbôwʼ▸ [come into, experience] My restmᵉnûwchâh [a state of quietness, a peaceful dwelling place]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁר־ | that | Particle |
| נִשְׁבַּ֥עְתִּי | I swore an oath | Verb, Niphal, perfect first person common singular |
| בְאַפִּ֑י | in anger my | Preposition, noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| יְ֝בֹא֗וּן | they will go ! | Verb qal imperfect third person masculine plural, suffix |
| אֶל־ | into | Preposition |
| מְנוּחָתִֽי׃ | rest my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I swore on oath in My anger, “They shall never enter My rest.” |
| KJV | Unto whom I sware in my wrath that they should not enter into my rest. |
| ASV | Wherefore I sware in my wrath, That they should not enter into my rest. |
| YLT | Where I sware in Mine anger, 'If they come in unto My rest — !' |
| WEB | Therefore I swore in my wrath, “They won’t enter into my rest.” |
| BBE | And I made an oath in my wrath, that they might not come into my place of rest. |
Where they part company is נִשְׁבַּ֥עְתִּי — see How Translations Differ.
One main verb governs the structure, with a prepositional phrase and a conditional phrase providing context and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַע
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 95:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning Against Unbeliefgenerated
Psalms 95:11 is part of a larger exhortation to not harden one's heart against God, referencing the Israelites' rebellion in the wilderness. This section calls for faithfulness and warns of the consequences of disbelief, echoing themes found throughout the scriptures, such as in Hebrews 3:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:23–28 | not one will ever see the land that I swore to give their fathers. None of those who have treated Me with contempt will see it. |
| 2 | Deuteronomy 1:34–35 | When the LORD heard your words, He grew angry and swore an oath, saying, |
| 3 | Hebrews 3:11–18 | So I swore on oath in My anger, ‘They shall never enter My rest.’” |
| 4 | Hebrews 4:3–5 | Now we who have believed enter that rest. As for the others, it is just as God has said: “So I swore on oath in My anger, ‘They shall never enter My rest.’” And yet His works have been finished since the foundation of the world. |
| 5 | Genesis 2:2–3 | And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֥עְתִּי, nish.Ba'.tigenerated
The verb שָׁבַע (shaba`) means to swear or take an oath, indicating a serious promise made by God. The parsing as a Niphal perfect first person common singular shows that God Himself is the subject who has sworn.
This word carries the weight of divine authority, emphasizing the seriousness of God's declaration. It reflects a moment of intense emotion, as it is linked to God's anger, underscoring the gravity of the situation.
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 נִשְׁבַּ֥עְתִּי governs the main clause, with a prepositional phrase indicating the manner of the swearing and a conditional phrase describing the outcome. The structure emphasizes God's emotional state and the serious nature of His promise.
The syntax highlights the connection between God's anger and His oath, making it clear that the promise is not merely a statement but a binding declaration that carries significant consequences.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁבַּ֥עְתִּי as ὤμοσα (ōmosa), which also means 'I swore.' This choice aligns closely with the Hebrew meaning, maintaining the sense of a serious commitment.
The use of the Greek term reinforces the solemnity of the vow, indicating that the translators understood the weight of God's declaration.
In plain words — the whole versegenerated
Psalms 95:11 shows God declaring in His anger that a certain group will not enter His rest. This verse warns against hardening hearts and reflects on the consequences of disobedience, echoing similar themes found throughout the Bible.
Frequently Asked Questionsgenerated
It signifies the seriousness of God's displeasure with disobedience and the irrevocable nature of His vow.
Entering God's rest symbolizes a state of peace and fulfillment in His presence, which is denied to those who rebel against Him.
It recalls the rebellion of the Israelites in the wilderness, serving as a warning to future generations about the consequences of unbelief.
Related passages include Hebrews 4:3 and Genesis 2:2-3, which explore the theme of rest in God's creation and promise.
Reflection Questionsgenerated
- In what ways have I hardened my heart against God's guidance?
- How can I better understand the significance of God's rest in my life?
- What steps can I take to ensure I remain faithful and not fall into disbelief?
- How does this warning resonate with the challenges I face today?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo quotes this verse to highlight the seriousness of God's promise and the fear it instills, as seen in his exposition on Psalms 95.
...We began with exulting joy: but this Psalm has ended with great fear: "Unto whom I swore in My wrath, that they should not enter into My rest" [Psalms 95:11].Early Church Fathers on Psalms 95 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 95:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto whom I sware in my wrath,.... Being angry with them, he sware for the confirmation of what he said; the form of the oath was, "as truly as I live"; he sware by himself, for he could swear by no
Read John Gill on Psalms 95 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he is our God; and we are the people of his pasture, and the sheep of his hand.
Read Robert Jamieson on Psalms 95 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeing full of just wrath against them, I passed an irreversible sentence, and confirmed it by an oath; of which we read Numbers 14. Into my rest; into the Promised Land, which is called the rest, . See also . And this history the psalmist propounds to the men of his age, not as a matter of mere speculation, but as an instruction for all after-ages, and particularly for those Israelites who should live in the times of the Messias, that they should take heed of falling after the same example of unbelief, as the apostle infers from this place, .
Read Matthew Poole on Psalms 95 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 95:11 Unto whom I sware in my wrath that they should not enter into my rest.Ver. 11. Unto whom I sware] When put past all patience, Patientia laesa fit furor. Should not enter, &c.] Thus God sweareth cum reticentia, to show how greatly he was incensed.
Read John Trapp on Psalms 95 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) I sware.—Numbers 14:21-27. Rest.—This is, of course, the Promised Land, as the context unmistakably shows. The freedom taken with the passage by the author of the Epistle to the Hebrews, in order to make the psalm point us to a “future” rest, was such as Jewish doctors ordinarily used, and of which other instances occur in the New Testament—notably St. Paul’s argument in Galatians 3:16.
Read Charles John Ellicott on Psalms 95 →CambridgeThe Cambridge Bible for Schools and Colleges11. Unto whom &c.] Or, Wherefore I sware. See Numbers 14:21 ff. my rest] The Promised Land. Cp. Deuteronomy 12:9. Psalms 95:7 c–11 are quoted in Hebrews 3:7-11, and applied in detail as a warning to Christians who were in danger of unbelief, lest they too should fail to reach the rest promised to them. The quotation follows the LXX with some slight variations. In Hebrews 4:7, Psalms 95:7 c, Psalms 95:8 a are introduced by the words “saying in David,” i.e. ‘in the person of David,’ not ‘in the book of David.’ The author may have followed the LXX title, or, according to the common mode of speaking, regarded David as the author of the whole Psalter.
Read Cambridge on Psalms 95 →Albert Barnes1798–1870Barnes' Notes on the BibleUnto whom I sware in my wrath - See the notes at Hebrews 3:11. That they should not enter into my rest - Margin, as in Hebrew, “If they enter into my rest.” The “rest” here referred to was the land of Canaan.
Read Albert Barnes on Psalms 95 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. I sware in my wrath—A most solemn transaction. The form of the oath is given Numbers 14:21; Numbers 14:28-34.
Read Daniel Denison Whedon on Psalms 95 →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
So I swore on oath in My anger, “They shall never enter My rest.”
Therefore I swore in my wrath, “They won’t enter into my rest.”
So I swore on oath in My anger, “They shall never enter My rest.”
So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them.’”
Tyndale line
Unto whom I sware in my wrath that they should not enter into my rest.
Wherefore I sware in my wrath, That they should not enter into my rest.
Wherefore I sware in my wrath, that they should not enter into my rest.
To whom I swore in my wrath, that they should not enter into my rest.
Wherefore I sware in my wrath, saying, Surely they shall not enter into my rest.
Strictly literal
So that I swore in mine anger, that they should not enter into my rest.
Where I sware in Mine anger, 'If they come in unto My rest — !'
Where I swore in My anger, “If they come into My rest—!”
So that I swore in my wrath, that they should not enter into my rest.
Therefore I vowed in my anger that they would never enter into my resting place.”
From the Latin
Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof:
Simplified
So in my frustration I vowed, ‘They will certainly not enter my rest.’”
And I made an oath in my wrath, that they might not come into my place of rest.
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 seven words matched. The Dead Sea Scrolls show some damage, with two words intact and five supplied by an editor, but the core meaning remains consistent across these witnesses.
אֲשֶׁר־ נִשְׁבַּ֥עְתִּי בְאַפִּ֑י אִם־ יְ֝בֹא֗וּן אֶל־ מְנוּחָתִֽי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אשר] [נשבעתי] [באפ׳י] [אם] [יבאו׳ן] אל מנוחת׳י
2 words on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 95:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-1cs — Verb · Niphal · perfect first person common singularHVNp1cs
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
מְנוּחָה (menuchah) refers to a resting place or rest, derived from the root word for repose. It encompasses meanings such as comfort, ease, and quietness, and can also imply a sense of consolation, particularly in the context of matrimony. The term is feminine and is related to other Hebrew words for rest.
מְנוּחָה, מְנֻחָה n.f. resting-place, rest
base
H4496 מְנוּחָה, מְנֻחָה resting-place, rest
4496 mnuwchah men-oo-khaw'
or mnuchah {men-oo-khaw'}; feminine of 4495; repose or
(adverbially) peacefully; figuratively, consolation
(specifically, matrimony); hence (concretely) an
abode:--comfortable, ease, quiet, rest(-ing place), still.
see HEBREW for 04495
מְנוּחָה (me.nu.chah) — Nohah.
This name means rest, resting place
Another name of ma.na.chat (מָנַ֫חַת "Manahath" H4506A)
מְנוּחָה (me.nu.chah) — resting.
1) resting place, rest
1a) resting place
1b) rest, quietness
Also means: nu.ach (נוּחַ "rest" H5118)
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs