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נחם nāḥam – to comfort someone, to change one's action, feeling or mind

Author(s): Benjamin M. Bogerd
First published: 2025-04-2
Citation: Benjamin M. Bogerd, נחם nāḥam – to comfort someone, to change one's action, feeling or mind,
               Semantics of Ancient Hebrew Database (sahd-online.com), 2025 (WORK IN PROGRESS)

Introduction

Grammatical type: vb niph. (53x); piel (74x); pual (2x); hitp. (8x).

Occurrences: 108x HB (14/61/32); 3x Sir.; 27x Qum. (Total: 138).

Torah: Niph.: Gen 6:6,7; 24:67; 38:12; Exod 13:17; 32:12,14.

Piel: Gen 5:29; 37:35(1); 50:21.

Hitp.: Gen 27:42; 37:35(2); Num 23:19; Deut 32:36.

Nebiim: Niph.: Judg 2:18; 21:6,15; 1 Sam 15:11,29(1,2),35; 2 Sam 13:39; 24:16; Isa 1:24; 57:6; Jer 4:28; 8:6; 15:6; 18:8,10; 20:16; 26:3,13,19; 31:15,19; 42:10; Ezek 14:22; 24:14; 31:16; 32:31; Joel 2:13,14; Amos 7:3,6; Jonah 3:9,10; 4:2; Zech 8:14.

Piel: 2 Sam 10:2,3; 12:24; Isa 12:1; 22:4; 40:1(1,2); 49:13; 51:3(1,2),12,19; 52:9; 61:2; 66:13(1,2); Jer 16:7; 31:13; Ezek 14:23; 16:54; Nah 3:7; Zech 1:17; 10:2.

Pual: Isa 54:11; 66:13(3).

Hitpael: Ezek 5:13.

Ketubim: Niph.: Pss 77:3; 90:13; 106:45; 110:4; Job 42:6; 1 Chron 21:15.
Piel: Pss 23:4; 69:21; 71:21; 86:17; 119:76,82; Job 2:11; 7:13; 16:2; 21:34; 29:25; 42:11; Ruth 2:13; Eccl 4:1(1,2); Lam 1:2,9,16,17,21; 2:13; 1 Chron 7:22; 19:2(1,2),3.

Hitp.: Pss 119:52, 135:14.

Ben Sira: Niph.: 38:17,23.

Piel: 48:24.

Qumran: Niph.: 4Q434 2:1; 1QHa 8:35; 17:13(2).

Piel: 1QS 10:21; 1QHa 3:17; 10:7; 13:5; 14:10; 17:13(1); 19:35; 4Q169 3_4iii:6; 4Q176 1_2i:4(1,2); 1_2ii:2; 4Q223_224 2iii:17; 4Q260 5:1; 4Q432 3:3; 4Q434 2:4,6(1,2); 4Q435 5:2; 4Q436 1a+bi:1; 4Q437 2i:12; 4Q509 12i_13:5; 11Q13 2:20.

Hitp.: 4Q302 3c:1.

Uncertain: 4Q427 8i:20.

Text Doubtful [to be added]

Root and Comparative Material


[to be added]

Formal Characteristics

A.1 נחם is a פ''ן verb. The second consonant is a guttural.

Syntagmatics

A.1 The subjects of נחם are:3

Niph.

Personal Names: Gen 24:67 (Isaac); 27:42 (Esau, your brother); 38:12 (Judah); 2 Sam 13:39 (David); Jer 31:15 (Rachel), 19 (Ephraim); Job 42:6 (Job).

אִישׁ, 'man': Jer 8:6.

אֱלֹהִים, 'God': Jonah 3:9,10; 4:2.

בֵּן, 'son': Ben Sira 38:17,23.

בְּנֵי יִשְׂרָאֵל, 'the Israelites': Judg 21:6.

יהוה: Gen 6:6,7; Exod 32:14; Judg 2:18; 1 Sam 15:11,35; 2 Sam 24:16; Isa 1:24; 57:6; Jer 4:28; 15:6; 18:8,10; 20:16; 26:3,13,19; 42:10; Ezek 24:14; Amos 7:3,6; Zech 8:14; Ps 90:13; 106:45; 110:4; 1 Chron 21:25; 1QHa 8:35.

נַפְשִי, 'my soul': Ps 77:3.

נֵצַח יִשְׂרָאֵל, 'the glory of Israel': 1 Sam 15:29.

הָעָם, 'the people': Exod 13:17; Judg 21:15.

פַרְעֹה, 'pharaoh': Ezek 32:31.

Piel

Names: Gen 50:21 (Joseph); 2 Sam 10:2; 12:24 (David); Ezek 16:54 (Jerusalem); Job 2:11 (Eliphaz, Bildad and Zophar); Ruth 2:13 (Boaz); Ben Sira 48:24 (Hezekiah).

אָח, 'brother': 1 Chron 7:22.

אֱלֹהִים, 'God': 4Q176 1_2ii:2.

אִמֹּו, 'his mother': Isa 66:13(1).

כָל־בָּנָיו וְכָל־בְּנֹתָיו, 'all his sons and all his daughters': Gen 37:35.

כָּל־אֶחָיו וְכָל־אַחְיֹתָיו וְכָל־יֹדְעָיו לְפָנִים, 'all his brothers and all his sisters and all who had known him before': Job 42:11.

הֵמָּה, 'they', referring to: שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ, 'your rod and your staff': Ps 23:4.

זֶה, 'this', referring to Noah: Gen 5:29.

יהוה: Isa 12:1; 49:13; 51:3(1); 52:9; 66:13(2); Jer 31:13; Zech 1:17; Ps 71:21; 86:17; 119:82.

עַרְשִׂי, 'my bed': Job 7:13.

קֹמֵם, 'diviner': Zech 10:2.

Pual

Name: Isa 66:13(3) (Israelites).

עֲניָּה, 'afflicted': Isa 54:11.

Hitp.

Personal Names: Gen 27:42 (Esau).

יהוה: Num 23:19; Deut 23:36; Ezek 5:13; Ps 135:14.

A.2 The direct objects of נחם are:

Niph.

Not attested.

Piel

Object Pronouns:4 Gen 5:29 (Lamech); 37:35(1) (Jacob); 50:21 (Joseph's brothers); 2 Sam 10:2 (Hanun); Isa 12:1 (Israelites); 22:4 (Isaiah); 51:19 (Jerusalem); 66:13(1,2) (Israelites); Jer 16:7 (Israel); 31:13 (Israel) Ezek 14:23 (house of Israel); 16:54 (Samaria, Sodom); Ps 23:4 (psalmist); 71:21 (psalmist); 86:17 (psalmist); Ps 119:76,82 (psalmist); Job 2:11 (Job); 7:13 (Job); 21:34 (Job); 42:11 (Job); Ruth 2:13 (Ruth); Lam 2:13 (daughter of Jerusalem); 1 Chron 7:22 (Ephraim); 19:2(1,2) (Hanun).

אבל, 'mourner': Ben Sira 48:24 (אבלי ציון, 'the mourners of Sion'); 1QHa 3:17.

בַּת־שֶׁבַע אִשְׁתֹּו, 'Bathsheba, his wife': 2 Sam 12:24.

כָּל־אֲבֵלִים, 'all who mourn': Isa 61:2.

כָּל־חָרְבֹתֶיהָ, 'all her waste places': Isa 51:3(2).

עַמֹּו, 'his people': Isa 40:1(2) and 4Q176 1_2i:4(עַמִּי, my people); 49:13; 52:9; 4Q176 1_2ii:2.

צִיֹּון, 'Zion': Isa 51:3(1); Zech 1:17.

Pual Not attested.

Hitp.

Object Pronouns: Ps 119:52 (psalmist).

A.3 The prepositions following נחם are:

אֶל: Judg 21:6; 2 Sam 24:16; Jer 26:3,13,19; 42:10. Niph.

ב: 1QS 10:21; 1QHa 13:5. Piel

כ: Ps 106:45; 119:76. Niph. and Piel

ל: Gen 27:42; Judg 21:15; Lam 1:9,17,21. Niph., Piel and Hitp.

מִן: Gen 5:29; Judg 2:18; Isa 1:24; Lam 1:2.5 Niph. and Piel

עַל: Exod 32:12,14; Deut 32:36; 2 Sam 13:39; Isa 22:4; Jer 8:6; 16:7; 18:8; 31:15; Ezek 14:22; 32:31; Joel 2:13; Amos 7:3,6; Jonah 3:10; 4:2; Zech 10:2; Ps 90:13; Job 42:6,11; 1 Chron 19:2(1); 21:15; 1QHa 8:35; 14:10; 17:13(2).6 Niph., Piel and Hitp.

A.4 Other characteristics of נחם are:

נחם functions as nomen regens for עָמָל, 'trouble, labor, toil': מְנַחֲמֵי עָמָל, 'miserable comforters': Job 16:2.

נחם is sometimes followed by a כִּי-clause: Gen 6:6,7; Deut 32:36; 1 Sam 15:11, 29(1),35; Ezek 14:23; 24:14; Lam 2:13.

The כִּי-clause can indicate what is regretted by the subject or can give the reason for their repentance. Sometimes a niphal form of נחם “is followed by a כִּי-clause, but a complement starting with עַל is standing between the verb and the subordinate clause. The verb then means “to be comforted over someone.””7

Ancient Versions

a. Septuagint (LXX) and other Greek versions:

Niph. ἀναπαύω, 'cause to end, give rest from':8 Jer 42:10 (LXX 48).

ἀναστρέφω, 'to turn back, turn upside down':9 Jer 18:10 σ´.

ἀνίημι, 'to let go, withhold':10 Jer 15:6.

ἀποστρέφω, 'to turn back, turn away':11 Gen 6:6 σ´.

ἐλεέω, 'to have pity on','to show mercy to':12 Ezek 24:14.

ἐνθυμἑομαι, 'to lay to heart, to ponder':13 Gen 6:6.

ἡγέομαι, 'to belief, hold as':14 Job 42:6.

θυμεω, 'to lay to heart, to ponder':15 Gen 6:7.

ἱλάσκομαι, 'to be merciful, propitious':16 Exod 32:12,14.

μεταθέω, 'to change':17 Jer 18:8 σ´.

μεταίρω, 'to lift up and remove':18 Jer 15:6 σ´.

μεταμέλομαι, 'to repent, feel regret':19 Gen 6:6scrα´,7scrα´; Exod 13:17; 1 Sam 15:11 σ´,29(1,2)scrα´,35; Jer 20:16; Ezek 14:22; Ps 106:45; 110:4; 1 Chron 21:15.

μετανοέω, 'to repent, reconsider':20 1 Sam 15:29(1,2); Jer 4:28; 8:6; 18:8,10; 31:19 (LXX 38); Joel 2:13,14; Amos 7:3,6; Jon 3:9,10; 4:2; Zech 8:14.

ὀργίζω, 'to make angry':21 Isa 57:6.

παύω, 'to make to an end':22 Jer 26:3 (LXX 33),13,19; 31:15 (LXX 38).

παρακαλέω, 'to console', 'to comfort':23 Gen 38:12; Judg 2:18; 21:6,15; 1 Sam 15:11; 2 Sam 13:39; 24:16; Jer 4:28α´+ σ´; 8:6scrα´; 15:6scrα´; 18:8scrα´,10scrα´; 20:16α´+ σ´; 26:3scrα´,13α´+ σ´; Jer 31:15scrα´,19scrα´; 42:10α´+ σ´; Ezek 31:16; 32:31; Joel 2:13α´+ σ´,14scrα´; Jon 3:10scrα´; 4:2 σ´; Ps 77:3; 90:13; Job 42:6scrα´; 1 Chron 21:15; Ben Sira 38:17,23.

παρηγορέω, 'to address, console, persuade':24 Gen 24:67 σ´; Ps 77:3α´+ σ´.

Piel

διαναπαύω, 'allow to rest a while':25 Gen 5:29.

ἐλεέω, 'to have pity on','to show mercy to':26 Isa 12:1; 49:13; 52:9. Zech 1:17.

παρακαλέω, 'to console', 'to comfort':27 Gen 24:67; 37:35(1); 50:21; 2 Sam 10:2,3; 12:24; Isa 22:4; 40:1(1,2); 51:3(1,2),12,19; 52:9scrα´; 61:2; 66:13(1,2); Jer 16:7; 31:13scrα´; Ezek 14:23; Nah 3:7; Zech 10:2; Ps 23:4; 69:21; 71:21; 86:17; 119:76,82; Job 2:11; 7:13; 16:2; 21:34; 29:25; 42:11; Ruth 2:13; Eccl 4:1(1,2); Lam 1:2,9,16,17,21; 2:13; 1 Chron 7:22; 19:2(1,2),3. Ben Sira 48:24.

παραμῡθέομαι, 'to encourage, speak soothingly, relieve, support, comfort':28 Isa 52:9 σ´; 66:13(1) σ´; Jer 31:13 σ´; Ps 71:21 σ´; Job 2:11 σ´.

παρηγορέω, 'to address, console, persuade':29 Isa 40:1(1,2) σ´; 51:12 σ´; Ps 69:21 σ´; Job 7:13 σ´; 16:2 σ´; Eccl 4:1(2) σ´; Lam 1:2 σ´.

παροργίζω, 'to provoke to anger:30 Ezek 16:54.

ποιήσω αὐτοὺς εὐφραινομένους, 'he will make them merry':31 Jer 31:13 (LXX Jer 38).

Pual

παρακαλέω, 'to console', 'to comfort':32 Isa 54:11; 66:13(3).

παρηγορέω, 'to address, console, persuade':33 54:11scrθ´.

Hitp.

ἀπειλέω, 'to threaten':34 Gen 27:42; Num 23:19.

παρακαλέω, 'to console', 'to comfort':35 Gen 37:35(2); Deut 32:36; Ezek 5:13scrθ´; Ps 119:52; 135:14.

Van Staalduine-Sulman notes that the Septuagint “translates the verb with various expressions," in contrast to the Targumim which use more standardized translations.36 The translations of the LXX can be grouped according to the Hebrew stem formations that are used for נחם. The primary translations of the piel, as well as for some of the occurrences in other stem formations, is παρακαλέω . In the other Greek versions, especially in Aquila, this translation is often used for the niphal as well, while the LXX uses other translations for the niphal, for example μετανοέω and μεταμέλομαι . ἐλεέω is used only once for the niphal and three times for the piel. παρηγορέω is also used for different stem formations, but primarily for the piel and exclusively in Symmachus and Theodotion.

The most variation in translation occurs for the niphal forms of נחם. Both μετανοέω and μεταμέλομαι are used to state that God does not change nor will relent from doing harm. μεταμέλομαι is more frequently used in the other Greek versions, indicating that God regrets actions or that people change their minds. In the LXX in Gen 6 certain reluctance can be seen for attributing repentance or regret to God, so the LXX translates these instances with ἐνθυμἑομαι, 'to lay to heart, to ponder'. In 1 Sam 15 the same tendency is visible. Three different words are used for נחם. The two verbs in 1 Sam 15:11 and 35 “primarily refer to God’s emotions and do not suggest in any way that God is unreliable or breaking his promise to Saul."37 In Jeremiah נחם refers to “a change in action."38 The LXX translates these instances with παύω . In JOb 42 ἡγέομαι, 'to belief, hold', is used. Job does not 'repent in dust and ashes' but ἥγημαι δὲ ἐμαυτὸν γῆν καὶ σποδόν, 'I esteem myself as dust and ashes'. ὀργίζω is also a translation that is contextually filled in. God asks the question whether he should relent. In the Septuagint the question is whether he should be angry about the idols or not. In Jer 15:6 ἀνίημι, 'to let go, withhold' is used to render the meaning 'to spare' or 'to relent' for נחם.

For the piel of נחם in the piel the translations show only a few variations, often induced by the context and used to explain or strengthen Hebrew expressions. In Gen 5:29 the Hebrew expression 'יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ' is given for the explanation of the name of Noah. In the Septuagint the translation is οὗτος διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν, 'this one will cause us to take a rest from our works', a translation that is closer to the Hebrew root נוּחַ. In Symmachus παραμῡθέομαι is used which has the same field of meaning as παρακαλέω . In Ezek 16:54 παροργίζω is the translation of the piel of נחם. The LXX changes the object of the verb from 'them' to 'me' referring to God. This explains why the translation 'to provoke to anger' is chosen rather than 'to comfort'.

The hitpael of נחם is translated differently in the LXX on two occasions, instead of the usual translation παρακαλέω . In Gen 27:42 and Num 23:19 נחם is translated with ἀπειλέω, 'to threaten', either to explain the Hebrew expression as in Gen 27 or as in Num 23 to state that God is not to be threatened, rather than that God does not repent. This reflects the same reluctance to attribute repentance to God as seen elsewhere.

In Ezek 5:13 נחם is not translated. The enumeration with three parts in the Hebrew text has become a two-part enumeration in the LXX.

This survey shows that in the LXX the piel of נחם is most commonly interpreted to mean: 'to comfort' or 'to console'. The translations of the niphal show more variation. In the other Greek versions and especially in Aquila, the translators use a more standardized translation and sometimes render the niphal with παρακαλέω as well. In the LXX the niphal of נחם has different nuances, either one of turning away evil, stopping evil, to change one's mind or to anger. The hitpael is often translated with παρακαλέω, but on two occassions a different word is chosen to explain the meaning of נחם in context, namely as 'to threaten'.

b. Peshitta (Pesh)

Niph.

ܒܝܐ (baya), 'to console':39 Gen 24:67; 37:35(1); 38:12; 2 Sam 13:39; Isa 57:6; Jer 31:15,19; Ezek 14:22; 31:16; 32:31; Ps 77:3; 90:13; 106:45; 1 Chron 21:15. Ben Sira 38:17,23.

ܕܚܠ (dḥel), 'to fear':40 Exod 13:17.

ܗܘܐ ܡܢ (hwa men), 'to be for one':41 Judg 2:18.

ܗܦܟ (hpāk), 'to turn, change':42 Jer 18:8,10; Joel 2:13; Amos 7:3,6; Jon 3:10; 4:2; Zech 8:14.

ܟܕܒ (kdāb), 'to lie', 'to be unfaithful':43 Ps 110:4.

ܡܠܟ (mlāk), Ethpe. 'to take counsel':44 1 Sam 15:29(1,2).

ܢܘܚ (nūḥ), Ethpe. 'to rest':45 Jer 26:13,19.

ܢܚܡ (naḥem), Ethpa. 'to be comforted, to be raised':46 Job 42:6.

ܦܪܥ (pra'), Ethpe. 'to be avenged','to receive':47 Isa 1:24.

ܪܚܡ (rḥem), 'to love', 'to have mercy upon':48 Ezek 24:14; Joel 2:14; Jon 3:9; Ps 106:45.

ܪܥܐ (r'ā), Ethpa. 'to be accepted; to be reconciled':49 Exod 32:12,14; Jer 4:28; 20:16.

ܫܒܩ (šbāq), 'to leave, 'to forgive':50 Jer 15:6.

ܫܠܐ (šlā), 'to cease', 'to dwell':51 Jer 26:3; 42:10.

ܬܘܚ (twaḥ), Ethpa. 'to sigh, regret':52 Gen 6:6,7; Judg 21:6,15; 1 Sam 15:11,35; Jer 8:6.

Piel

ܒܝܐ (baya), 'to console':53 Gen 5:29; 37:35(2); 50:21; 2 Sam 10:2,3; 12:24; Isa 12:1; 22:4; 40:1(1,2); 49:13; 51:3(1,2); 51:12,19; 52:9; 61:2; 66:13(1,2); Jer 31:13; Ezek 14:23; Nah 3:7; Zech 1:17; 10:2; Ps 23:4; 69:21; 71:21; 86:17; 119:76,82; Job 2:11; 7:13; 16:2; 29:25; 42:11; Ruth 2:13; Eccl 4:1(1); Lam 1:2,9,16,17,21; 2:13; 1 Chron 7:22; 19:2(1,2),3.

ܠܒܒ (labeb), Ethpa. 'to take heart, be encouraged, be comforted':54 Job 21:34.

ܡܥܕܪܢܐ (m'adrāyā), 'helper':55 Eccl 4:1(2).

ܢܚܡ (naḥem), Ethpa. 'to be comforted, to be raised':56 Ben Sira 48:24.

ܪܓܙ (rgez), 'to be angry with', /textit{Aph.} 'to provoke to anger':57 Ezek 16:54.

Pual

ܒܝܐ (baya), 'to console':58 Isa 54:11; 66:13(3).

Hitp.

ܒܝܐ (baya), 'to console':59 Deut 32:36; Ezek 5:13; Ps 119:52; 135:14.

ܠܚܡ (lḥem), 'to be adapted', /textit{Ethpa.} 'to threaten':60 Gen 27:42.

ܡܠܟ (mlāk), Ethpe. 'to take counsel':61 Num 23:19.

In the Peshitta the most common translation of נחם in the Peshitta is ܒܝܐ (baya), 'to console', which accounts for most occurrences of נחם in the piel, apart from three exceptions. In Ezek 16:54 a similar shift in the object of the verb can be seen as in the LXX. The object is changed from 'them' to 'me', referring to God. This explains why the translator chose not to use ܒܝܐ (baya) here. In Job 21 a verb with almost a similar meaning is chosen. The piel of נחם in the second occurrences in Eccl 4:1 is rendered as noun phrase. The verbatim parallelism is translated with two different phrases.

For the niphal of נחם ܒܝܐ (baya) can also be used in a few occasions, though more variation is seen in translations compared to the piel. In Exod 13:17, the Hebrew text is פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה, 'lest the people change their mind when they see war'. The Syriac translation interprets נחם here as 'to fear'. In one case in Jer the Peshitta translated נחם similar to the LXX as'to cease'. In Isa 1:24 the verb נחם has the connotation of avenging enemies, which is reflected in the rendering of the verb in the the Peshitta. In Jer 15 ܫܒܩ (šbāq) likely means 'to forgive' given the context in which God proclaims that he will not relent again, hence not forgive the people again. In Jer 26 the Syriac translation uses ܫܠܐ (šlā) in the meaning of 'to relent' or 'to cease'. ܗܦܟ (hpāk), 'to turn, change' is used for some of the niphal occurrences of נחם. The turn or change is figurative and means a change of mind. In 1 Sam 15:29(1,2) the phrase לֹא אָדָם הוּא is used to explain why God does not repent. In these cases the Peshitta renders נחם with ܡܠܟ (mlāk), (Etphe.) 'to take counsel'.

The usual rendering for the hitpael of נחם is ܒܝܐ (baya) with two exceptions. In Gen 27:42 the Peshitta opts for the meaning 'to threaten' to explain the expression, similar to the LXX. In Num 23:19 the same reasoning applies as for 1 Sam 15:29.

Overall, the Peshitta shows some variation in translating נחם. The translations have connotations of 'regret', 'comfort' and can indicate a change of mind. In most cases in which ܒܝܐ (baya), 'to console', is not chosen as translation, the alternative is chosen based on the context in which 'to console' as translation is not fitting, which is especially the case for the niphal.

c. Targumim

Niph.

זוע, 'to move', 'to tremble':62 Exod 13:17TgO.

חשׁב, 'to conspire, to plan, to devise (itpa.)':63 Exod 13:17TgN.

נחם, 'to comfort', 'to console':64 Gen 24:67TgO TgPsJ & TgN; 38:12TgO TgPsJ TgN & TgSmr1,2; Exod 32:12TgSmr1,2,14TgSmr1,2; Judg 21:6,15; 2 Sam 13:39; Isa 1:24; Jer 31:15,19; Ezek 14:22; 31:16; 32:31; Ps 77:3; Job 42:6.

עתד, 'to be prepared (itpa.)':65 Exod 13:17TgSmr1,2.

רחם, 'to love', 'to have mercy, to show compassion':66 Isa 12:1; Ezek 24:14; Joel 2:14; Jon 3:9.

קוּם, 'to stand':67 1 Sam 15:29(2).

תהו, 'regret':68 Gen 6:6TgN,7TgO TgN; Exod 13:17TgPsJTgSmr1,2; 32:12TgPsJ TgN,14TgPsJ TgN.

תוב, 'to return', 'to answer':69 Gen 6:6TgO TgPsJ,7TgPsJ; Exod 32:12TgO,14TgO; Judg 2:18; 1 Sam 15:11,29(1),35; 2 Sam 24:16; Isa 57:6; Jer 4:28; 8:6; 15:6; 18:8,10; 20:16; 26:3,13,19; 42:10; Joel 2:13; Amos 7:3,6; Jon 3:10; 4:2; Zech 8:14; Ps 90:13; 106:45; 110:4; 1 Chron 21:15.

Piel

נחם, 'to comfort', 'to console':70 Gen 5:29Tg\supO TgPsJ & TgN; 37:35(1)TgO TgPsJ; TgN & TgSmr1,2; 50:21TgO TgPsJ TgN & TgSmr1,2; 2 Sam 10:2,3; 12:24; Isa 22:4; 49:13; 51:3(1,2),12,19; 52:9; 61:2; 66:13(1,2); Jer 16:7; 31:13; Ezek 14:23; 16:54; Nah 3:7; Zech 1:17; 10:2; Ps 23:4; 69:21; 71:21; 86:17; 119:76,82; Job 2:11; 7:13; 16:2; 21:34; 29:25; Job 42:11; Eccl 4:1(1,2); Lam 1:2,9,16,17,21; 2:13; 1 Chron 7:22; 19:2(1,2),3.

תַנחוּמִין, 'consolation':71 Isa 40:1.

Pual

נחם, 'to comfort', 'to console':72 Isa 54:11; Isa 66:13(3).

Hitp.

יעט, 'to advise', 'to counsel':73 Gen 27:42TgPsJ.

כמן, 'to hide something', 'to lie in wait':74 Gen 27:42TgO.

נחם, 'to comfort', 'to console':75 Gen 37:35(2)TgO TgPsJ; TgN & TgSmr1,2; Deut 32:36TgN; Ps 119:52.

סוף, 'to perish', 'to destroy':76 Ezek 5:13.

פרע, 'to take retribution', 'to punish', 'to disarrange':77 Deut 32:36TgO.

תהו, 'regret':78 Deut 32:36TgPsJ.

תוב, 'to return', 'to answer':79 Ps 135:14 (+ ברחמוי).

In the translations of the Targumim the situation differs from the LXX and the Peshitta. First of all, the Targumim frequently use נחם in the Itpeel, 'to be comforted' for all occurrences in the piel and sometimes for the niphal and hitpael. The Targumim sometimes use Aramaic equivalents of the parallel verbs that are mentioned in the Lexical/semantical field. These variants are פרע, רחם and תוב. In Isa 40:1 the translation for the two occurrences of נחם combined is: 'נְבִיַיָא אִתנַבוֹ תַנחוּמִין עַל.

In the niphal a few different renderings of נחם are chosen. The verb תוב is often used for the niphal of נחם, indicating a change in action of either God or people. According to Van Staalduine-Sulman: “The use of the level of deeds in connection with God – and the lack of the level of feelings in those cases – is typical for Targumic literature. It safeguards God’s objective fairness and his omnipotence."80 תוב is used, for example, in the expression "the Lord returned from the evil".81 1 Sam 15:11 the translation is “I turned in my Memra that I made Saul king over Israel".82
In Exod 13:17 זוע is used to indicate that the people might tremble because of the sight of war, which alligns with the connotation of fear rendered in the Peshitta's translation. In Gen 27:42, all Targumim translate נחם differently, explaining the Hebrew phrase מִתְנַחֵם לְךָ לְהָרְגֶךָ, 'he comforts himself concerning you, to kill you', emphasizing that Esau plots to kill Jacob. In a few cases, תהו, 'regret' is used to translate נחם. In Gen 6:6 and 7 the Memra of God regrets the creation of humans. Because of the use of 'the Memra of God' God is not acting directly, which explains why the idea of a God who regrets was not problematic in TgN. In TgO TgPsJ on Gen 6:6 the verb תוב is used. In Deut 32:12 and 14 Moses pleads with God not to abandon his people, because there will be regret because of that action.

In the hitpael a few different translations appear. In Ezek 5:13 סוף, 'to perish', 'to destroy', is used to convey the connotation of retribution of נחם. TgO uses פרע in Deut 32:36 to translate נחם. In the Hebrew text a connotation of compassion might be present. In the translation this is interpreted or altered into retribution. In TgPsJ this is translated with 'having regret'. It is not entirely clear what the translation of the Targumim of נחם is in Num 23:19.

The Targumim translate the piel of נחם consistenly נחם in the itpeel. For the niphal different connotations of נחם are made visible in the translations. Either the connotation of 'regret' or the connotation of 'change of mind or action' are given to the verb. In the hitpael the translations are interpretative and sometimes the connotation of 'retribution' is rendered.

d. Vulgate (Vg)

Niph.

ago paenitentiam, 'to repent':83 1 Sam 15:29(2); Jer 8:6; 18:10; Job 42:6.

consolor, 'to console, encourage, relieve':84 Gen 38:12; 2 Sam 13:39; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31; Ps 77:3. Ben Sira 38:17,23.

doleo, 'to feel pain, to grieve for, to be sorry for':85 Judg 21:15.

duco paenitentiam, 'moved with repentance':86 Judg 21:6.

exorabilis esse, 'to be moved, easily entreated':87 Ps 90:13 (Vg 89).

flecto, 'to bend (in opinion or will), move':88 Judg 2:18; 1 Sam 15:29(1).

ignosco, 'to forgive':89 Joel 2:14; Jon 3:9; 4:2.

indignor, 'to consider unworthy/disgraceful, be angry or displeased':90 Isa 57:6.

misereor, 'to have pity':91 2 Sam 24:16; 2 Sam 24:16; Amos 7:3,6; Jon 3:10; Zech 8:14; 1 Chron 21:15.

paeniteo, 'to repent, be sorry':92 Gen 6:6,7; Exod 13:17; 1 Sam 15:11,35; Jer 4:28; 18:8; 20:16; 26:3,13,19; 31:19; Ps 106:45; 110:4.

placabilis, 'to be pacified, easily appeased':93 Exod 32:12.

placeo, 'to please' :94 Exod 32:14; Jer 42:10; Ezek 24:14.

praesto, 'to refrain':95 Joel 2:13.

rogo, 'to ask':96 Jer 15:6.

tempero dolorem, 'to temper pain':97 Gen 24:67.

Piel

auxilium, 'help', 'assistance/support':98 Eccl 4:1(2).

blandior, 'to flatter, sooth':99 Isa 66:13(1).

consolor, 'to console, encourage, relieve':100 Gen 5:29; 50:21; 2 Sam 10:2,3; 12:24; Isa 12:1; 22:4; 40:1(1,2); 49:13; 51:3(1,2),12,19; 52:9; 61:2; 66:13(2); Jer 16:7; 31:13; Ezek 14:23; 16:54; Nah 3:7; Zech 1:17; 10:2; Ps 23:4; 69:21; 71:21; 86:17; 119:76,82; Job 2:11; 7:13; 16:2; 21:34; 29:25; 42:11; Ruth 2:13; Eccl 4:1(1); Lam 1:2,9,16,17,21; 2:13; 1 Chron 7:22; 19:2(1,2),3.

lenio dolorem, 'to ease pain':101 Gen 37:35(1).

obsecro, 'to beseech, entreat, comfort':102 Ben Sira 48:24 (Vg 48:27).

Pual

consolor, 'to console, encourage, relieve':103 Isa 54:11; 66:13(3).

Hitp.

consolor, 'to console, encourage, relieve':104 Gen 37:35(2); Ezek 5:13; Ps 119:52.

minitor,'to threaten':105 Gen 27:42.

misereor, 'to have pity':106 Deut 32:36.

muto,'to move, change':107 Num 23:19.

placabilis, 'to be pacified, easily appeased':108 Ps 135:14.

In the Vulgate נחם is most commonly translated with consolor, 'to comfort', 'to ease'. For the piel of נחם there are four exceptions. Consolor is sometimes used for the niphal and hitpael as well.

For the niphal misereor is the translation for several occurrences and for one hitpael form. Paeniteo is also frequently used, either as a verb or as a combination with other verbs such as ago or duco. Ago paenitentiam is used to describe situation of repentance, for example in Job and to describe that God is no man that he would repent. The translation doleo, 'to be sad' is used in Judg 21:16, reflecting the grief of the people for Benjamin. A few verses earlier they are moved with repentance, ductique paenitentia. The Vulgate uses a range of translations for the different connotations of נחם, depending on the context. In Ps 90 (Vg 89) for example נחם is translated with exorabilis esto 'be entreated in favour'. Sometimes misereor is used to convey the connotation of pity in נחם. In the book of Joel, ignosco 'to forgive' is used, reflecting the meaning of forgiveness of נחם. Change of heart or reconciliation are further meanings that the Vulgate induces from the context of נחם.

For the piel, translations other than consolor are often induced by the context or can be explained by the translation techniques of the Vulgate. In Eccl 4:1 נחם appears twice and the second occurrence is translated with a more general auxilium. The Vulgate does not maintain the parallelism by translating with the same word. In Isa 66:13 the repetition of נחם is also not kept in the Latin text, translating the first occurrence differently than the subsequent occurrences. In Gen 37:35 and Ben Sira 48:24 a verb with a similar meaning to consolor is rendered.

In the hitpael there are different renderings as well. In Gen 27:42 the Vulgate translates similar to the other ancient versions as 'to threaten'. In Num 23:19 a passive of muto is chosen to state the inchangeability of God. Occassionaly the translation of the hitpael form of נחם is combined with a translation for a niphal form.

This survey shows that there are many possible ways to translate or interpret נחם. The Vulgate does not choose a few translations, but gives many to grasp many nuances, such as remorse, pity or grief. For the translation of the piel, a more standardized translation is used .

e. Conclusions Ancient Versions

From the survey of the ancient versions above, several conclusions can be drawn about the field of meaning of נחם in different stem formations. A key similarity between all the ancient translations is the standardized translation of the piel of נחם, with only a few exceptions. This suggests that either its meaning is straigthforward and one word can suffice to translate the piel forms adequately or that the translations in the different languages contain the same nuances. In either case, the meaning of the piel of נחם according to the ancient versions is most often 'to console'.

All translations translate with 'to console' for the niphal of נחם in Gen 38:12, 2 Sam 13:39, Ezek 31:16, 32:31 and Ps 77:3, as well as Ben Sira 38:17, 23. In most of these cases, the context indicates that the meaning is 'to console'. In Gen 38:12, for example, Judah is consoled after the death of his wife and in 2 Sam 13:39 David is consoled about the death of Amnon. These occurrences are, however, clear niphal occurrences, but the niphal may indicate a passive form in these instances. In a few other verses נחם is also frequently translated with 'to console' in multiple translations, for example, Judg 2:18, 21:6, 15, Jer 31:15 and Ezek 14:22.

The situation for the niphal forms in the ancient translations is more complex. Several verbs are used to translate the niphal occurrences of נחם, but a few patterns emerge from the survey. When God is the subject of the verb, most translations tend to either translate the niphal with 'to change action' to safeguard God's immovability or with 'to change one's mind'. The latter translation is also used when people repent. Repentance is a common translation for the niphal. A few occurrences of נחם are translated similarily in many ancient versions. In Exod 13:17, for example, נחם is often translated with 'to fear' and in Gen 27:42, a hitpael form of נחם is translated as 'to threaten'. Other hitpael occurrences of נחם are translated differently in the ancient translations.

Lexical/Semantic Fields

A.1 One way of approaching the semantic field of a verb is by looking at the parallel verbs. For נחם verbs used in parallelismus membrorum or enumerations in poetry or prose are:

Niph.

חוּס, 'to pity, to spare': Ezek 24:14.

מאס, 'to abhor, reject': Job 42:6.

נקם, 'to take vengance': Isa 1:24.

פרע, 'to show pity': Ezek 24:14.

שׁקר, 'to deal falsely': 1 Sam 15:29.

שׁוּב, 'to turn back': Jer 4:28; Joel 2:14; Jonah 3:9,10; Ps 90:13.

Piel

בחר, 'to chose': Zech 1:17.

גאל, 'to redeem': Isa 52:9.

הָפַךְ אֶבְלָם לְשָׂשֹׂון, 'to turn mourning to joy': Jer 31:13.

נוּד, 'to console': Job 42:11.

נשׂא, 'to lift, carry, take', 'to ease': Job 7:13.

רחם, 'to have compassion': Isa 49:13

שׂמח, 'to rejoice': Jer 31:13.

Hitp.

כזב, 'to lie': Num 23:19.

A.2 Some verbs are a negation of נחם. These are:

זמם, 'to consider, purpose, devise': Zech 8:14. Niph.

שׁבע, 'to swear': Ps 110:4. Niph.

A.3 The semantic field109 of נחם in the niphal is 'change'. It indicates that the actions or mind of the subject of the verb changes. For the piel the semantic field is 'Grief and Joy', because of the meaning 'to comfort'.

Exegesis

Literal Use

All ancient translation translate the occurrences of נחם in the piel with 'to console' or 'to comfort'. This meaning is also listed in the dictionaries for the piel of נחם.110 In many instances, God is the subject of the verb. Especially in deutero-Isaiah the promise and prophecies are given that there will be consolation for Jerusalem. In Isa 40:1 נחם is used in the verse to state that there will be consolation for the people of God. In Isa 61:2, 'all who mourn' are comforted. God comforts his people and saves them. This meaning of נחם can be combined with several verbs, such as רחם, 'to have compassion', גאל, 'to redeem' or בחר, 'to chose'. All these verbs imply that there will be forgiveness or redemption, because God chooses Jerusalem again.

Consolation is not only offered by God, but also by other people. The object of the verb is most often animate, indicating that a possible translation is 'to comfort someone'. In Job 42, for example, Job is comforted by his brothers and sisters. In Job 42:11 the parallel verb נוּד, 'to console' is used. After the death of a family member, someone may be comforted by others, signaling that the period of mourning has finished and normal life can continue again.111 This meaning is not only limited to the piel but can in some instances also be found in the niphal. In Gen 24:67 Isaac is comforted after the death of his mother and takes Rebekah as his wife, a signal that the period of mourning is over.112 In Gen 38 and 2 Sam 13 the niphal is also used for this reason. The question arises why the niphal is used instead of the piel. It is likely that the niphal functions in these instances as a normal passive. According to Natsis, the use of the niphal signifies the end of the process, whilst the hitpael focuses on the process of mourning or comforting itself.113 The hitpael can be closely connected to the meaning of נחם in the piel, for instance in Gen 37:35 in which in the same sentence both piel and hitpael are of used. The hitpael has its usual reflexive meaning. Jacob refuses to be comforted. In Deut 32:36 and its parallel in Ps 135:14, the hitpael has a similar meaning as the piel.

The meaning and aspect of the use of the niphal of נחם is more complicated than the piel, as can be seen in the ancient translations and the dictionaries. The latter often divide its meaning in multiple points, for example 'to be sorry for, to regret', 'to relent', 'to avenge' and 'to console'. These translations of the niphal of נחם can be summarized in 'to change action or feeling'.

God is often the subject of נחם in the niphal. A few times the verb is used to indicate that God regrets doing something. In Gen 6:6,7 God regrets making humans and in 1 Sam 15 God regrets making Saul the king of Israel. Especially the latter occurrence of נחם is interesting, because it raises a theological question: can God regret his actions? In 1 Sam 15:29 the phrase 'the glory of Israel does not lie or change his mind, for he's not a man that he should change his mind' is used. The question is whether God does change his mind or that something else is at play. Some scholars argue that this contradiction in the Hebrew text is unacceptable and therefore suggest that 1 Sam 15:29 is a gloss.114 Tsumura, however, argues that the scribes of Samuel where not concerned with Biblical theology and that therefore this contradiction in the text is not problematic. In the LXX as well as in the Targum the reliability of God is stressed in these verses. In Num 23:19 a similar statement that God does not repent is made in the hitpael.

An expression that is often used in Jeremiah is that God does not 'relent from doing evil' if the addressees of the prophecy do not change their ways. The ancient translations sometimes translate נחם with 'to stop', to signify that a change of action is meant rather than a change of mind. The expression is often combined with שׁוּב in enumerations. God can not relent from doing harm or can relent from doing good (Jer 18:10). In Joel 2:13 it is stated that God does relent from doing harm, because of his kindness. In all these instances, God's actions change as a result of the action of humans. It is probably best to see these particular instances, in agreement with the ancient translations, as God who changes his actions, and not necessarily his mind.

Not only God does change his action, but נחם is also used with people as subject of the verb. In Jer 8:6 it is stated that no one relents from their evil ways, implying a chance in action rather than a change in mind, although mind and action cannot be fully seperated.

In one instance in the niphal and two hitpael forms of נחם a more specific meaning for the verb emerges. In Isaiah 1:24 God is the subject of נחם and the verb is followed by נקם, 'to take vengance'. This raises the question how this relates to the more general meaning of נחם, which can be understood as to change action, feeling or mind. It could be argued that by avenging, one's own feelings are changed and perhaps even comforted in knowing that justice will be brought upon the enemies.115 This is demonstrated in Gen 27:42 in which Esau 'comforts himself' in killing his brother Jacob. In Ezek 5:13, God is the subject. In the clause before it God says that he will rest his anger (הֲנִחֹותִי חֲמָתִי). He will be avenged, which means that by avenging, God is comforted. Avenging is the consolation for the harm that is done, according to these texts.

In Judges, amongst others, the niphal of נחם adopts a meaning of 'to be sorry for' or 'to pity'. In Judges 2:18 God is the subject and is moved to pity because he hears the groaning. Later in Judges the sons of Israel are moved to pity, because of the fate of Benjamin.

[Will be expanded later]

Conclusions

The piel of נחם means 'to comfort, console' in all instances. The hitpael sometimes follows this meaning. The niphal has a more complex field of meaning. Firstly, the niphal of נחם can simply be used as a passive, meaning: 'to be comforted'. Secondly, the niphal means to change one's mind, feeling or action. These nuances can be translated with 'to regret', 'to relent', often followed by 'evil' or 'good', 'to be moved to pity' and lastly in a few particular instances 'to avenge'. The hitpael can be used to indicate the reflexive use of the niphal and piel.

Bibliography

Brown, Francis, S. R. Driver and Charles A. Briggs. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press, 1979.

Clines, David J.A. (ed.). The Dictionary of Classical Hebrew. Vol. 1-5. Sheffield: Sheffield Academic Press 1993-2001. Vol. 6-9, Sheffield: Sheffield Phoenix Press, 2007-16.

Clines, David J.A. (ed.). The Dictionary of Classical Hebrew Revised. Vol. 1. Sheffield: Sheffield Academic Press 2018.

Jastrow, M. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature 2 vols. London: Luzac / New York: Putnam, 1886-1903. Repr. Peabody [MA]: Hendrickson Publishers, 2003.

Koehler, Ludwig, Walter Baumgartner and Johann J. Stamm. The Hebrew and Aramaic Lexicon of the Old Testament. Translated and edited by Mervyn E.J. Richardson. Leiden: Brill, 1994-2000.

Lewis, Charlton T. and Charles Short. A Latin Dictionary. Oxford: Clarendon Press, 1879 (repr. 2002).

Liddell, Henry G., Robert Scott and Henry S. Jones. A Greek-English Lexicon. Oxford9: Oxford University Press, 1940; Peter G.W. Glare, Revised Supplement, Oxford: Oxford University Press, 1996.

Lust, Johan, Erik Eynikel and Katrin Hauspie. A Greek-English Lexicon of the Septuagint. Stuttgart: Deutsche Bibelgesellschaft, 20032.

Merwe, C.H. J. van der, J. A. Naudé and Jan Kroeze. A Biblical Hebrew Reference Grammar. London: Bloomsbury, T&T Clark, 2018.

Natsis, Jared 'The Value of Linguistics for Exegesis: A Demonstration of Lexical Semantics and the Hebrew נחם.' Thesis: Wisconsin Luterhan Seminary, 2019.

Payne Smith, Jessie (Mrs. Margoliouth; ed.). A Compendious Syriac Dictionary: founded upon the Thesaurus Syriacus of R. Payne Smith. Oxford: Clarendon Press, 1903. Repr. Winona Lake [IN]: Eisenbrauns, 1998.

Sokoloff, Michael. A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period. Ramat-Gan: Bar Ilan University Press, 20022.

Staalduine-Sulman, Eveline van. 'The Niphal of the Hebrew Verb נחם and Its Reception in Early Jewish Sources.' Judaica Ukrainica 4(2015): 5-17.

Tsumura, David Toshio. The First Book of Samuel: The New International Commentary on the Old Testament. Grand Rapids, Michigan: William B Eerdmans Publishing, 2007.

For the abbreviations applied
→ List of Abbreviations

This article should be cited as:
B.M. Bogerd, 'נחם to comfort someone, to change one's action, feeling or mind', pdf downloaded from:

  1. {#1 ↩

  2. {#2 ↩

  3. Some of the occurrences of נחם are found in direct speech. Not all the subjects are directly marked. When it is possible to infer the subjects from the context, they are mentioned below as well. ↩

  4. The nouns in brackets indicate to whom or what these object pronouns refer. ↩

  5. After the preposition the reason for the repenting of the subject follows. Eveline van Staalduine-Sulman, 'The Niphal of the Hebrew Verb נחם and Its Reception in Early Jewish Sources' Judaica Ukrainica 4 (2015): 9. ↩

  6. The preposition indicates towards whom or what the 'feeling' of the subject is changing. There is no clear difference between the use of the preposition עַל and אֶל. Van Staalduine-Sulman, 'The Niphal of נחם', 7. ↩

  7. Van Staalduine-Sulman, 'The Niphal of נחם', 8. ↩

  8. LSJ, 115; GELS-L2, 160. ↩

  9. LSJ, 122; GELS-L2, 164. ↩

  10. LSJ, 143; GELS-L2, 177-8. ↩

  11. LSJ, 220GELS-L2, 222. ↩

  12. LSJ, 531; GELS-L2, 431. ↩

  13. GELS-L2, 453. ↩

  14. LSJ, 763; GELS-L2, 570-1. ↩

  15. GELS-L2, 453, 599. ↩

  16. LSJ, 828; GELS-L2, 611. ↩

  17. LSJ, 1112. ↩

  18. LSJ, 1112; GELS-L2, 796. ↩

  19. LSJ, 1114; GELS-L2, 798. ↩

  20. GELS-L2, 798. ↩

  21. LSJ, 1246; GELS-L2, 875-6. ↩

  22. LSJ, 1350; GELS-L2, 932-3. ↩

  23. GELS-L2, 911. ↩

  24. LSJ, 1338; GELS-L2, 924. ↩

  25. LSJ, 404; GELS-L2, 340. ↩

  26. LSJ, 531; GELS-L2, 431. ↩

  27. GELS-L2, 911. ↩

  28. LSJ, 1318; GELS-L2, 914-5. ↩

  29. LSJ, 1338; GELS-L2, 924. ↩

  30. LSJ, 1343; GELS-L2, 928. ↩

  31. LSJ, 737. ↩

  32. GELS-L2, 911. ↩

  33. LSJ, 1338; GELS-L2, 924. ↩

  34. LSJ, 33-34. ↩

  35. GELS-L2, 911. ↩

  36. Van Staalduine-Sulman, 'The Niphal of נחם', 11. ↩

  37. Van Staalduine-Sulman, 'The Niphal of נחם', 14. ↩

  38. Van Staalduine-Sulman, 'The Niphal of נחם', 12. ↩

  39. Payne Smith, CSD, 42. ↩

  40. Payne Smith, CSD, 88-89. ↩

  41. Payne Smith, CSD, 101. ↩

  42. Payne Smith, CSD, 105. ↩

  43. Payne Smith, CSD, 204-205. ↩

  44. Payne Smith, CSD, 277. ↩

  45. Payne Smith, CSD, 331. ↩

  46. Payne Smith, CSD, 335. ↩

  47. Payne Smith, CSD, 463. ↩

  48. Payne Smith, CSD, 537. ↩

  49. Payne Smith, CSD, 545. ↩

  50. Payne Smith, CSD, 557. ↩

  51. Payne Smith, CSD, 579. ↩

  52. Payne Smith, CSD, 607. ↩

  53. Payne Smith, CSD, 42. ↩

  54. Payne Smith, CSD, 233. ↩

  55. Payne Smith, CSD, 292, 288. ↩

  56. Payne Smith, CSD, 335. ↩

  57. Payne Smith, CSD, 528. ↩

  58. Payne Smith, CSD, 42. ↩

  59. Payne Smith, CSD, 42. ↩

  60. Payne Smith, CSD, 240. ↩

  61. Payne Smith, CSD, 277. ↩

  62. Jastrow, DTT, 388-389; Sokoloff DJPA, 174. ↩

  63. Jastrow, DTT, 508; Sokoloff DJPA, 216. ↩

  64. Jastrow, DTT, 895; Sokoloff DJPA, 346. ↩

  65. Jastrow, DTT, 1128; Sokoloff DJPA, 422. ↩

  66. Jastrow, DTT, 1467; Sokoloff DJPA, 521. ↩

  67. Jastrow, DTT, 1331-2; Sokoloff DJPA, 479. ↩

  68. Sokoloff DJPA, 576. ↩

  69. Jastrow, DTT, 1649-1650; Sokoloff DJPA, 576. ↩

  70. Jastrow, DTT, 895; Sokoloff DJPA, 346. ↩

  71. Jastrow, DTT, 1681; Sokoloff DJPA, 585. ↩

  72. Jastrow, DTT, 895; Sokoloff DJPA, 346. ↩

  73. Jastrow, DTT, 584; Sokoloff DJPA, 243. ↩

  74. Jastrow, DTT, 646; Sokoloff DJPA, 262. ↩

  75. Jastrow, DTT, 895; Sokoloff DJPA, 346. ↩

  76. Jastrow, DTT, 967-968; Sokoloff DJPA, 371. ↩

  77. Jastrow, DTT, 1235-1236; Sokoloff DJPA, 449. ↩

  78. Sokoloff DJPA, 576. ↩

  79. Jastrow, DTT, 1649-1650; Sokoloff DJPA, 576. ↩

  80. Van Staalduine-Sulman, 'The Niphal of נחם', 16. ↩

  81. Van Staalduine-Sulman, 'The Niphal of נחם',16. E.g. Exod 32:14. ↩

  82. Translation by Van Staalduine-Sulman, 'The Niphal of נחם',16. ↩

  83. Lewis & Short, LD, 74-7,1289. ↩

  84. Lewis & Short, LD, 435. ↩

  85. Lewis & Short, LD, 606. ↩

  86. Lewis & Short, LD, 615-6,1289. ↩

  87. Lewis & Short, LD, 690. ↩

  88. Lewis & Short, LD, 758. ↩

  89. Lewis & Short, LD, 882. ↩

  90. Lewis & Short, LD, 935. ↩

  91. Lewis & Short, LD, 1150. ↩

  92. Lewis & Short, LD, 1289. ↩

  93. Lewis & Short, LD, 1381. ↩

  94. Lewis & Short, LD, 1382. ↩

  95. Lewis & Short, LD, 1430-1. ↩

  96. Lewis & Short, LD, 1598-9. ↩

  97. Lewis & Short, LD, 606, 1849. ↩

  98. Lewis & Short, LD, 212-3. ↩

  99. Lewis & Short, LD, 241. ↩

  100. Lewis & Short, LD, 435. ↩

  101. Lewis & Short, LD, 606, 1049. ↩

  102. Lewis & Short, LD, 1241. ↩

  103. Lewis & Short, LD, 435. ↩

  104. Lewis & Short, LD, 435. ↩

  105. Lewis & Short, LD, 1147. ↩

  106. Lewis & Short, LD, 1150. ↩

  107. Lewis & Short, LD, 1180-1. ↩

  108. Lewis & Short, LD, 1381. ↩

  109. The semantic categories are chosen from DCHR, 69-79. ↩

  110. Francis Brown, S. R. Driver, Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, (Oxford: Clarendon Press, 1979), 636. DCH, 664 also adds “perhaps vindicate" for the piel and mentions the particple seperatly as well. HALOT, 688-9. See also Jared Natsis, 'The Value of Linguistics for Exegesis: A Demonstration of Lexical Semantics and the Hebrew נחם' (Thesis: Wisconsin Luterhan Seminary, 2019), 30-1. ↩

  111. HALOT, 688. ↩

  112. HALOT, 688. ↩

  113. Natsis, 'The Value of Linguistics', 24; C.H. J. Van Der Merwe, J. A. Naudé, and Jan Kroeze, A Biblical Hebrew Reference Grammar (London: Bloomsbury, T&T Clark, 2018), 85. ↩

  114. For example McCarter, mentioned in David Toshio Tsumura, The First Book of Samuel: The New International Commentary on the Old Testament (Grand Rapids, Michigan: William B Eerdmans Publishing, 2007), 395-6. ↩

  115. Natsis, 'The Value of Linguistics', 24. ↩

Semantics of Ancient Hebrew Database