Song of Solomon 5:2 — Word Study
WLCאֲנִ֥י יְשֵׁנָ֖ה וְלִבִּ֣י עֵ֑ר ק֣וֹל׀ דּוֹדִ֣י דוֹפֵ֗ק פִּתְחִי־ לִ֞י אֲחֹתִ֤י רַעְיָתִי֙ יוֹנָתִ֣י תַמָּתִ֔י שֶׁרֹּאשִׁי֙ נִמְלָא־ טָ֔ל קְוֻּצּוֹתַ֖י רְסִ֥יסֵי לָֽיְלָה׃
BSAIʼănîy sleepyâshên [in a state of physical rest, yet spiritually alert] but my heartlêb [the center of my emotions, will, and intellect] is awakeʻûwr A soundqôwl [a voice, a gentle whisper] My beloveddôwd [my dear one, my lover] is knockingdâphaq [gently rapping, seeking entrance] Openpâthach my sisterʼâchôwth [my close relative, my dear companion] my darlingraʻyâh [my loved one, my treasure] my doveyôwnâh [a dove or pigeon] my flawless onetâm [my perfect, my complete one] My headrôʼsh [the seat of my thoughts, my crown] is drenchedmâlêʼ with dewṭal [refreshed, renewed] my hairqᵉvutstsâh [my locks, my adornment] with the dampnessrâçîyç [the moisture, the freshness] of the nightlayil [the time of rest, the period of darkness]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| יְשֵׁנָ֖ה | [was] sleeping | Adj |
| וְלִבִּ֣י | and heart my | Conjunction, noun common masculine singular construct, suffix |
| עֵ֑ר | [was] awake | Verb, Qal, participle (active) masculine singular |
| ק֣וֹל׀ | [the] sound of | Noun common, masculine singular construct |
| דּוֹדִ֣י | lover my | Noun common masculine singular construct, suffix |
| דוֹפֵ֗ק | knocking | Verb, Qal, participle (active) masculine singular |
| פִּתְחִי־ | open | Verb, Qal, imperative second person feminine singular |
| לִ֞י | to me | Preposition, suffix |
| אֲחֹתִ֤י | O sister my | Noun common feminine singular construct, suffix |
| רַעְיָתִי֙ | friend my | Noun common feminine singular construct, suffix |
| יוֹנָתִ֣י | dove my | Noun common feminine singular construct, suffix |
| תַמָּתִ֔י | perfect [one] my | Suffix |
| שֶׁרֹּאשִׁי֙ | that head my | Particle, noun common masculine singular construct, suffix |
| נִמְלָא־ | [is] filled | Verb, Niphal, participle (active) masculine singular |
| טָ֔ל | dew | Noun common, masculine singular absolute |
| קְוֻּצּוֹתַ֖י | locks my | Noun common feminine plural construct, suffix |
| רְסִ֥יסֵי | dewdrops of | Noun common, masculine plural construct |
| לָֽיְלָה׃ | night | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.” |
| KJV | ¶ I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. |
| ASV | I was asleep, but my heart waked: It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night. |
| YLT | I am sleeping, but my heart waketh: The sound of my beloved knocking! 'Open to me, my sister, my friend, My dove, my perfect one, For my head is filled [with] dew, My locks [with] drops of the night.' |
| WEB | I was asleep, but my heart was awake. It is the voice of my beloved who knocks: “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.” |
| BBE | I am sleeping, but my heart is awake; it is the sound of my loved one at the door, saying, Be open to me, my sister, my love, my dove, my very beautiful one; my head is wet with dew, and my hair with the drops of the night. |
Translations agree on the meaning of יְשֵׁנָ֖ה — see How Translations Differ.
The structure consists of a main clause followed by several subordinate phrases that add detail and emotion to the speaker's experience.
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 — Song of Solomon 5:2
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 Dialogue of Lovegenerated
Song of Solomon 5:2 presents a tender moment where the speaker, while physically asleep, is emotionally awake and responsive to her beloved's call. This reflects the intimate and passionate nature of their relationship. The surrounding verses build a narrative of longing and affection, emphasizing the connection between the speaker and her beloved.
The Key Word — יְשֵׁנָ֖ה, ye.she.Nahgenerated
The word יְשֵׁנָ֖ה (ye.she.Nah) is an adjective meaning 'sleeping' or 'asleep.' It describes a state of physical rest, but in this context, it contrasts with the speaker's emotional and spiritual alertness. This duality captures the complexity of her feelings as she navigates between rest and awareness.
The parsing indicates it is an adjective, suggesting a descriptive role in the sentence. The use of this term highlights the speaker's awareness despite her physical state, emphasizing the depth of her connection to her beloved.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יְשֵׁנָ֖ה, rendering it as 'sleeping' in all versions presented.
Sentence Structuregenerated
The verse comprises several clauses, with the main subject being אֲנִ֥י, I, followed by a predicate that describes the state of being יְשֵׁנָ֖ה, sleeping. The structure emphasizes the contrast between the speaker's physical state and her emotional awareness.
The sequence of actions and descriptions flows smoothly, with the verbs עֵ֑ר, awake, and דוֹפֵ֗ק, knocking, creating a dynamic interaction that highlights the beloved's presence and the speaker's response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יְשֵׁנָ֖ה is rendered as καθεύδω, which also means 'to sleep.' This choice retains the original meaning while aligning with the Greek audience's understanding of rest.
The translation reflects a direct correspondence to the Hebrew, maintaining the sense of physical sleep contrasted with emotional alertness.
In plain words — the whole versegenerated
Song of Solomon 5:2 shows a woman who is asleep but emotionally awake, responding to her beloved's gentle knocking. She expresses her feelings of love and longing, highlighting the intimate connection they share.
Frequently Asked Questionsgenerated
This duality indicates that while she is physically resting, her heart and emotions are alert and responsive to her beloved.
The beloved's knocking symbolizes a gentle call for intimacy and connection, inviting the speaker to open up and engage.
The affectionate titles such as 'sister,' 'darling,' and 'dove' reflect deep emotional ties and a sense of closeness in their relationship.
This verse encapsulates the themes of longing, desire, and the interplay between physical and emotional states in romantic love.
Reflection Questionsgenerated
- How do I experience the balance between rest and emotional awareness in my relationships?
- In what ways can I respond to the gentle calls of those I love?
- What does it mean to me to express affection and intimacy in my relationships?
- How can I cultivate a deeper emotional connection with those I care about?
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 sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.”
I was asleep, but my heart was awake. It is the voice of my beloved who knocks: “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.”
I sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.”
I was asleep, but my mind was dreaming. Listen! My lover is knocking at the door! The Lover to His Beloved: “Open for me, my sister, my darling, my dove, my flawless one! My head is drenched with dew, my hair with the dampness of the night.”
Tyndale line
¶ I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
I was asleep, but my heart waked: It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.
I was asleep, but my heart waked: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, my locks with the drops of the night.
I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying , Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
I sleepe, but mine heart waketh, it is the voyce of my welbeloued that knocketh, saying, Open vnto mee, my sister, my loue, my doue, my vndefiled: for mine head is full of dewe, and my lockes with the droppes of the night.
Strictly literal
I slept, but my heart was awake. The voice of my beloved! he knocketh: Open to me, my sister, my love, my dove, mine undefiled; For my head is filled with dew, My locks with the drops of the night.
I am sleeping, but my heart waketh: The sound of my beloved knocking! 'Open to me, my sister, my friend, My dove, my perfect one, For my head is filled [with] dew, My locks [with] drops of the night.'
I am sleeping, but my heart wakes: The sound of my beloved knocking! “Open to me, my sister, my friend, || My dove, my perfect one, || For my head is filled [with] dew, || My locks [with] drops of the night.”
I slept, but my heart was awake: [there was] the voice of my beloved that knocked, “Open for me, my sister, my beloved, my dove, my guiltless one; for my head is filled with dew, and my locks with the drops of the night.”
I was asleep, but my heart was awake. There is the sound of my beloved knocking and saying, “Open to me, my sister, my love, my dove, my undefiled one, for my head is wet with dew, my hair with the night's dampness.”
From the Latin
I sleep, and my heart watcheth; the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights.
Simplified
Though I was asleep, my mind was racing. I heard my love knocking, and calling out, “Please open the door, my sister, my darling, my dove, my perfect love. My head is soaked with dew, my hair is wet from the night mist.”
I am sleeping, but my heart is awake; it is the sound of my loved one at the door, saying, Be open to me, my sister, my love, my dove, my very beautiful one; my head is wet with dew, and my hair with the drops of the night.
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 in the wording of this verse, with all 19 words matched. This consistency indicates a strong preservation of the original meaning across these texts.
אֲנִ֥י יְשֵׁנָ֖ה וְלִבִּ֣י עֵ֑ר ק֣וֹל׀ דּוֹדִ֣י דוֹפֵ֗ק פִּתְחִי־ לִ֞י אֲחֹתִ֤י רַעְיָתִי֙ יוֹנָתִ֣י תַמָּתִ֔י שֶׁרֹּאשִׁי֙ נִמְלָא־ טָ֔ל קְוֻּצּוֹתַ֖י רְסִ֥יסֵי לָֽיְלָה׃
19 of the 19 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 Song of Solomon 5:2
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יָשֵׁן (yashen) means 'sleeping' or 'asleep.' It is derived from the root word for sleep, יָשַׁן (yashan), and is used to describe a state of sleep. The entries consistently emphasize this meaning without significant disagreement.
יָשֵׁן adj. sleeping
base
H3463 יָשֵׁן
3463 yashen yaw-shane'
from 3462; sleepy:--asleep, (one out of) sleep(-eth, -ing),
slept.
see HEBREW for 03462
יָשֵׁן (ya.shen) — sleeping.
sleeping
Adj — AdjHAafsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
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…
דּוֹד (dod) means 'beloved' and can refer to love in a general sense, as well as specifically to an uncle. It is derived from a root meaning 'to boil,' figuratively relating to love. The entries consistently emphasize its meanings related to affection and familial ties.
דּוֹד n.m. beloved, love (pl.), uncle
base
H1730 דּוֹד beloved, love (pl.), uncle
1730 dowd dode
or (shortened) dod {dode}; from an unused root meaning
properly, to boil, i.e. (figuratively) to love; by
implication, a love- token, lover, friend; specifically an
uncle:--(well-)beloved, father's brother, love, uncle.
דּוֹד (dod) — beloved.
: beloved
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: love.
: love
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: male relative.
: male_relative
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
דָּפַק (daphak) is a Hebrew verb meaning to beat or knock. It can refer to driving something severely or knocking, with a specific form indicating violent action. The entries suggest a focus on physical impact, whether in a general sense or in a more intense context.
[דָּפַק] vb. beat, knock
Qal beat (in driving, drive severely or cruelly)
Hithp. beat violently (beat themselves tired) against the door.
base
H1849 דָּפַק beat, knock
1849 daphaq daw-fak'
a primitive root; to knock; by analogy, to press
severely:--beat, knock, overdrive.
דָּפַק (da.phaq) — to beat.
1) to beat, knock
1a) (Qal)
1a1) to beat, drive severely
1a2) to knock
1b) (Hithpael) to beat violently
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
רַעְיָה (ra'yah) is a feminine noun derived from רָעָה (ra'ah). It encompasses meanings such as companion, fellow, and darling, often referring to a female associate or attendant maidens. The entries highlight its relational aspect, but there is no significant disagreement among the lexicons.
[רַעְיָה] n.f. companion
base
H7474 רַעְיָה
7474 ra`yah rah-yaw'
feminine of 7453; a female associate:--fellow, love.
see HEBREW for 07453
רַעְיָה (ra.yah) — darling.
attendant maidens, companion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
יוֹנָה (yownah) means 'dove' or 'pigeon.' It is likely derived from a root related to warmth, possibly reflecting the bird's mating behavior. The entries consistently refer to this word without significant disagreement.
יוֹנָה n.f. dove
base
H3123 יוֹנָה dove
3123 yownah yo-naw'
probably from the same as 3196; a dove (apparently from the
warmth of their mating):--dove, pigeon.
see HEBREW for 03196
יוֹנָה (yo.nah) — dove.
dove, pigeon
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj | Suff — SuffixHAafsc/Sp1bs
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Rel | N-ms | Suff — Particle · noun common masculine singular construct · suffixHTr/Ncmsc/Sp1bs
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine singularHVNrmsa
טַל (tal) refers to 'dew' or 'night-mist' in Hebrew. It is derived from a root that suggests a covering over vegetation. The term is consistent across entries, with no significant disagreement noted among lexicographers.
טַל n.m. night-mist, dew
base
H2919 טַל night-mist, dew
2919 tal tal
from 2926; dew (as covering vegetation):--dew.
see HEBREW for 02926
טַל (tal) — dew.
dew, night mist
Aramaic equivalent: tal (טַל "dew" H2920)
N-ms — Noun common · masculine singular absoluteHNcmsa
du (Tal; drosos).
1. Formation of Dew:
Two things are necessary for the formation of dew, moisture and cold. In moist countries there is less dew because the change in temperature between day and night is too small. In the deserts where the change in temperature between day and night is sometimes as much as 40 degrees F., there is seldom dew because of lack of moisture in the atmosphere. Palestine is fortunate in being near the sea, so that there is always a large percentage of water vapor in the air. The skies are clear, and hence, there is rapid radiation beginning immediately after sunset, which cools the land and the air until the moisture is condensed and settles on cool objects. Air at a low temperature is not capable of holding as much water vapor in suspension as warm air. The ice pitcher furnishes an example of the formation of dew. Just as the drops of water form on the cool…
Dew
“There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall…
This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms…
The dews in Palestine and some other oriental countries are very copious, and serve very greatly to sustain and promote vegetation in seasons when little or no rain falls. Maundrell tells us that the tents of his company, when pitched on Tabor and Hermon, "were as wet with dew as if it had rained on them all night," Jud 6:38 So 5:2. Dew was especially heavy near the mountains, and just before and after the rainy season. It was prized as a precious boon of Providence, Ge 27:28 De 33:28 1Ki 17:1 Job 29:19 Hag 1:10…
קְוֻצּוֹת (qvutstsah) refers to locks of hair, derived from a feminine passive participle of the root word for cutting or shorn hair. The entries consistently emphasize its meaning related to hair, with no significant disagreement among the lexicons.
[קְוֻצּוֹת] n.f.pl. locks of hair
base
H6977 קְוֻצּוֹת, קְוֻצָּה
6977 qvutstsah kev-oots-tsaw'
feminine passive participle of 6972 in its original sense; a
forelock (as shorn):--lock.
see HEBREW for 06972
קְוֻצּוֹת (qe.vuts.tsah) — lock.
lock, locks of hair
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
רָסִיס (raciyc) refers to a 'drop' or 'fragment.' It can denote a drop of dew or a piece that has broken off, indicating a sense of something that is dripping or in ruins. The word appears in contexts such as Song of Solomon 5:2 and Amos 6:11.
ref
H7447a רָסִיס drop (of dew) H7447b רָסִיס fragment
7447 raciyc raw-sees'
from 7450; properly, dripping to pieces, i.e. a ruin; also a
dew-drop:--breach, drop.
see HEBREW for 07450
רָסִיס (ra.sis) — drop.
drop (of dew)
רָסִיס (ra.sis) — fragment.
fragment
N-mp — Noun common · masculine plural constructHNcmpc
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…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in