Book of 1 John Chapter 4 Vs. 16

God Is Love 

1 John 4:16 "And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him."

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

we...

ἡμεῖς

hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.

Deriv.: hēméteros, our.

have known...

γινώσκω

ginṓskō; fut. gnṓsomai, 2d aor. égnōn, perf. égnōka, fut. pass. gnōsthḗsonai, aor. pass. egnṓsthēn, perf. pass. égnōsmai. To know, in a beginning or completed sense.

(I) To know, in a beginning sense, that is, to come to know, to gain or receive a knowledge of, where again the perf. implies a completed action and is often to be taken in the pres. sense, to know. In the pass., to become known.

(A) Generally: (1) Followed by the acc. of thing (Mat. 12:7; John 8:32, "you will know the truth" [a.t.]; Luke 12:47; Acts 1:7; 1Cor. 4:19, "And I shall know, not the speech . . . , but the power" [a.t.]; 2Cor. 2:9). With an acc. implied (Mark 6:38; 1Cor. 13:9; Sept.: 1Sam. 20:3; 21:2; 2Sam. 24:2). Followed with ek, from or of and the gen. (Mat. 12:33, to know from or by anything; Luke 6:44; 1Jn. 3:24; 4:6). Followed by en, by means of, and the dat. (John 13:35, to know by means of anything; 1Jn. 3:16, 3:19, 3:24; 4:13; 5:2; Sept.: Gen. 24:14; 42:33). Also with hóthen, whence (1Jn. 2:18). With katá, according to, followed by the acc. ti, what (Luke 1:18; Sept.: Gen. 15:8). (2) With the acc. of person (John 14:7, "If ye had known me"; Luke 24:35; 19:15; Rom. 1:21; 2Cor. 5:16; Gal. 4:9, gnóntes, "since you knew God" [a.t.]; 1Jn. 2:3; 3:1; Sept.: 1Sam. 3:7). Also with an acc. and hóti, that (Mat. 25:24, égnōn se, "I knew you hóti that you are a hard man" [a.t.]; John 5:42; Sept.: 1Sam. 20:32). (3) With hóti, that, instead of an acc. and inf. (John 6:69, egnṓkamen hóti sú eí ho Christós, "we have known that you are the Christ" [a.t.]; John 7:26; 8:52; 19:4; Jas. 2:20; Sept.: Gen. 8:11; 42:34). (4) Pass., to be known or distinguished (1Cor. 14:7).

and... see above.

believed...

πιστεύω

pisteúō; fut. pisteúsō, from pístis, faith. To believe, have faith in, trust. NT meanings:

(I) Particularly, to be firmly persuaded as to something, to believe, followed by the inf. (Rom. 14:2); by hóti, that (Mark 11:23; Rom. 6:8; 10:9). With the idea of hope and certain expectation (Acts 18:8).

(A) More commonly used of words spoken and things, followed by the dat. of the person whose words one believes and trusts in (Mark 16:13; John 5:46; Acts 8:12; 1Jn. 4:1); by hóti (John 4:21).

(B) With an adjunct of the words or thing spoken, followed by the dat. (Luke 1:20; John 4:50; Acts 24:14; 2Th. 2:11; Acts 13:41); by epí, upon, and the dat. (Luke 24:25); by en, in, and the dat. (Mark 1:15, "in the glad tidings" [a.t.], meaning to believe and embrace the glad tidings announced; Sept.: Psm. 78:22; Jer. 12:6).

(C) With an adjunct of the thing believed, followed by the acc. of thing (1Cor. 13:7; 1Jn. 4:16). In the pass. (2Th. 1:10). Followed by eis, unto, with the acc. (John 11:26; 1Jn. 5:10); by hóti, that (John 14:10; Rom. 10:9); by perí, about, concerning, and the gen. (John 9:18).

(D) Used in an absolute sense where the case of person or thing is implied from the context (Mat. 24:23; Mark 13:21; John 12:47; Acts 8:13 [cf. Acts 8:12, 15:7]).

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

love...

ἀγάπη

agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved ēgápēsen the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.

In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.

(I) Generally, love as in 1Cor. 4:21, "Shall I come unto you with a rod, or in love," means full of love, all love; Col. 1:13, "the kingdom of his dear Son [the Son of His love]," is the same as ho agapētós, beloved son. Spoken more especially of good will toward others, the love of our neighbor, brotherly affection, which the Lord Jesus commands and inspires (John 15:13; 17:26; Rom. 13:10; 1Cor. 13:1; Heb. 6:10; 1Jn. 4:7). In 2Cor. 13:11, "the God of love" means the author and source of love, who Himself is love. In Rom. 15:30, "the love of the Spirit" means that love which the Spirit inspires. Followed by eis, unto, with the acc. (2Cor. 2:4, 2:8; 2Th. 1:3, love unto others; 1Pet. 4:8). Followed by en, in, with the dat. (John 13:35, "love one to another"; 2Cor. 8:7).

that...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

God...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

hath...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

(II) Generally and most frequently, to have, to possess externally.

(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor. 11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Tim. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9; 17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).

to...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

us...

ἡμίν

hēmín; personal pron. dat. pl. of egṓ, I. To us.

Ant.: humín, to you.

God... see above...

is...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí (G1510), to be. He (she, it) is.

love... see above.

and... see above.

he that dwelleth...

μένω

ménō; fut. menṓ, aor. émeina, perf. meménēka, pluperf. 3d person pl. memenḗkeisan (1Jn. 2:19). To remain, abide, dwell, live.

(I) Intrans., to remain, dwell.

(A) Of place, i.e., of a person remaining or dwelling in a place (Mat. 10:11; 26:38; John 2:12). Followed by en, in, with the dat. of place (Luke 8:27; 19:5; John 7:9; 8:35; Acts 20:15; 27:31; 2Tim. 4:20); by pará, with, with the dat. of person (John 4:40; 14:25; Acts 9:43; 18:3, 18:20); with tḗ oikía (oikía, house) or tṓ oíkō implied (John 8:35; Acts 16:15); by metá, with, with the gen. of person (Luke 24:29); with the notion of help (John 14:16-17); katá heautón (katá, by; heautón, himself), by himself (Acts 28:16); by sún, with, and the dat. of person (Luke 1:56). With the meaning of to lodge, preceded by pou, where (John 1:38-39). Of things, followed by epí, upon with the gen. (John 19:31). Figuratively, followed by epí with the dat. (2Cor. 3:14).

in... see to above.

love... see above.

dwelleth... see above.

in... see above.

God... see above.

and... see above.

God... see above.

in... see above.

him...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

Our families and friends may turn against us, but we know that God loves us. We need never be lonely or blue; we have the love of God filling us. This is not just an occasional love, but a love that is forever.

If we are filled with God's love to this extent, it should spring forth from us to others we are in contact with. There is such a peace and comfort that comes, knowing that God's love is always there.

Book of Jeremiah Chapter 50 Vs. 6

Judgment on Babylon

 

Jer. 50:6 My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.

My people hath... Both Judah and Israel of Jer. 50:4 are called "My people," so one has not been cast off any more than the other. None of the tribes are fulfilling the covenants made with their fathers at this time; all are on the same footing and totally scattered among the nations alike.

My people...

עַ ם

‛am, עָ ם

‛ām

A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general-that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

hath been...

הָיָה

hāyāh

A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).

The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods [Exo. 20:3]); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deu. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Ezk. 15:2), as in the idea of too small (Exo. 12:4).

lost...

אָבַד

’aḇaḏ

A verb meaning to perish, to be lost, to wander, or, in a causative sense, to destroy, to reduce to some degree of disorder. It is used to signify God's destruction of evil, both threatened (Lev. 26:38) and realized (Num. 17:12,27); Israel's destruction of the Canaanites and their altars (Num. 33:52; Deu. 12:2-3); the perishing of natural life (Psm. 49:10,11]; 102:26,27; Ecc. 7:15); the perishing of abstract qualities such as wisdom and hope (Isa. 29:14; Lam. 3:18); and an item or animal being lost (Deu. 22:3; Ecc. 3:6).

sheep...

צאֹן

ṣō’n

A common noun referring to a flock, sheep. It is used literally most often to refer to small cattle, that is, goats and/or sheep (Gen. 4:2, 4:4; 30:31-32; 1Sam. 25:2). The phrase b^enê ṣō’n refers to individual sheep or goats (Psm. 114:4). The flock was important for food (Amos 6:4); clothing materials (Gen. 31:19); drink, milk (Deu. 32:14); especially sacrificial victims (Gen. 4:4; Lev. 1:2, 1:10); and as a major part of a person's wealth (Gen. 12:16; 13:5). It is used figuratively often of children, of persons, multitudes of people, of Israel as sheep especially (Num. 27:17; 1Kgs. 22:17; Job 21:11); of Israel wandering as sheep in sin (2Sam. 24:17; Isa. 53:6; Ezk. 24:5; 34:2-3, etc.; Zec. 9:16; 10:2; 11:4; 13:7); of Israel as sheep led by the Lord (Psm. 77:20,21; 78:52); of a scattered, destroyed Babylon as confused sheep (Isa. 13:14; Jer. 50:45). Edom is pictured as a flock (Jer. 49:20).

their shepherds...

רָעָה

rā‛āh

I. A verb meaning to feed, to tend; to be a shepherd. It means in general to care for, to protect, to graze, to feed flocks and herds (Gen. 30:31, 30:36; 37:2; Exo. 3:1; 1Sam. 17:15). In its participial form rō‛eh, it can mean shepherd (Gen. 4:2); sheepherders (Gen. 29:9). Shepherds pasture, lead the sheep, flocks to eat (Job 24:2). It is used figuratively of God as the Shepherd of Jacob and his people (Gen. 48:15; Isa. 40:11; Hos. 4:16). The king of Israel was to shepherd the people for God (2Sam. 5:2; 7:7; Jer. 3:15). The masculine participle refers to the leaders of God's people (Jer. 2:8; 22:22; Ezk. 34:2-3, 34:8, 34:10). God is pictured as the one who shepherds an individual soul, a person (Psm. 49:14,15). It is used figuratively to describe the lips of the wise as shepherding the people (Pro. 10:21). It is used figuratively of the land of Israel, the pastures of the shepherds mourn or dry up (Amos 1:2). It indicates the grazing, feeding of animals, flocks, herds, cattle (Gen. 41:2). Fools feed on folly, not wisdom (Pro. 15:14).

II. A verb meaning to associate with, to be a companion, to be a friend. It indicates a relationship of friendship between persons (Jdg. 14:20); or to live in an area and develop associations with the people of the land (Psm. 37:3). It indicates a person who regularly associates with a group of persons, a companion, an associate, a friend, sharing common ideas and activities (Pro. 13:20; 22:24; 28:7; 29:3).

have caused them to go astray...

תָּעָה

tā‛āh

A verb meaning to err, to wander, and to go astray. The meaning of this Hebrew word primarily rests in the notion of wandering about (Exo. 23:4; Job 38:41). Figuratively, it is used in reference to one who is intoxicated (Isa. 28:7). Most often, however, it refers to erring or being misled in a moral or religious sense (Isa. 53:6; Ezk. 44:10; 2x; Hos. 4:12).

they have turned them away...

שׁוּב

šûḇ

A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).

The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).

The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).

In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).

This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).

on the mountains...

הַר

har

A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deu. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deu. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’^elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deu. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Ezk. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Pro. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).

they have gone...

הָלַךּ

hālaḵ

A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).

from mountain...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy

A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

to...

אֵל

’ēl, אֶל

’el

A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

hill...

גִּבְעָה

giḇ‛āh

A feminine noun denoting a hill. It often simply refers to a hill, not a mountain (Exo. 17:9-10; 2Sam. 2:25) but often with negative implications that Israel used these natural locations as illicit places of worship of foreign gods (1Kgs. 14:23; 2Kgs. 17:10; Jer. 2:20). It often stands poetically in a parallel relationship with Hebrew hār, mountain, and means the same thing (Deu. 33:15; Psm. 72:3; 114:4, 114:6; Isa. 2:2, 2:14; 30:17, 30:25; Joel 3:18; 4:18). It is combined with a following word to designate a specific hill: teacher's hill; hill of Moreh (Jdg. 7:1); hill of foreskins, Gibeath Haaraloth (Jos. 5:3); hill of God (1Sam. 10:5; NIV, Gibeah of God). It designates in general the hills where Jerusalem is located (Zep. 1:10).

they have forgotten...

שָׁכַח

šāḵaḥ

A verb meaning to forget. It indicates that something has been lost to memory, or a period of time has softened the memory of it: hatred (Gen. 27:45); forgetting a person or an event (Gen. 40:23); forgetting the days of much food, abundance (Gen. 41:30). It is an especially important word with respect to God and His people: God never forgets them (Isa. 49:15); they are not to forget their God, His covenant, and His deeds (Deu. 4:9, 4:23, 4:31; 6:12; 8:11; 9:7; 25:19; 32:18). But God does not pass over, wink at, or forget the wickedness of His people (Lam. 5:20; Amos 8:7). Those who forget God wither away (Job 8:13), as well as all the nations who forget Him. The helpless must not be left alone (Psm. 10:12). God's Law must not be forgotten (Psm. 119:61, 119:83, 119:93). Wisdom's teachings are not to be forgotten (Pro. 3:1; 4:5).

their restingplace...

רֵבֶץ

rēḇeṣ

A masculine noun referring to a resting place, a dwelling place. Figuratively, it depicts a resting place, a place of security for the righteous person (Pro. 24:15). In a more literal sense, it indicates a safe resting place where danger is removed (Isa. 35:7); a pleasant place to live, a home (Isa. 65:10; Jer. 50:6).