Lexical Summary
annah or anna: "I beseech," "please," "O," "I pray"
Original Word:אָנּאָ
Part of Speech:Interjection
Transliteration:anna'
Pronunciation:ahn-NAH
Phonetic Spelling:(awn-naw')
KJV: I (me) beseech (pray) thee, O
NASB:beseech, O, alas, beg, earnestly pray, please
Word Origin:[apparent contracted fromH160 (אַהֲבָה - love) andH4994 (נָא - please)]
1. oh now!
Strong's Exhaustive Concordance
I beseech thee, O
Or mannah {awn-naw'}; apparent contracted from'ahabah andna'; oh now! -- I (me) beseech (pray) thee, O.
see HEBREW'ahabah
see HEBREWna'
NAS Exhaustive Concordance
Word Originof uncertain derivation
Definitionah, now! I (we) beseech you!
NASB Translationalas (2), beg (1), beseech (7), earnestly pray (1), O (7), please (1).
Brown-Driver-Briggs
(from and , q. v.) a strong particle of entreaty, I (or We) beseech thee! often followed by an imperative;
Genesis 50:17 (to Joseph)
Ah, now ! forgive, we pray, etc.,
Exodus 32:31 (to God); elsewhere always followed by or
Psalm 118:25 (twice in verse);
Nehemiah 1:5,11;
Daniel 9:4. Written
2 Kings 20:3 (=
Isaiah 38:3)
Jonah 1:14;
Jonah 4:2;
Psalm 116:4;
Psalm 116:16.
(perhapsspring, leap, so DlHA 65, Pr 114, inferred from Assyrianannabu,hare; against this NöZMG 1886, 734).
Topical Lexicon
Semantic Nuances of Entreatyאָנָּא embodies an urgent, respectful plea—“please,” “I beg you,” “O now.” Whether uttered by patriarchs, prophets, psalmists, sailors, or kings, the cry always signals a moment when human inadequacy collides with divine sufficiency. It is never casual speech; it is the language of dependence, reverence, and immediacy before the covenant Lord.
Occurrences Across Redemptive History
•Genesis 50:17 opens Scripture’s use of אָנָּא as Joseph’s brothers implore: “Please forgive the transgression of your brothers and their sin”. Their plea sets a precedent—sin acknowledged, mercy sought.
•Exodus 32:31 records Moses interceding after Israel’s idolatry: “Oh, what a great sin these people have committed!” Moses’ אַנָּא frames his willingness to be blotted out for Israel’s sake, prefiguring the mediatorial heart of the gospel.
• In the Hezekiah narrative (2 Kings 20:3;Isaiah 38:3) the dying king turns his face to the wall and cries, “Please, O LORD, remember…” The doubled account underscores how earnest petition changes the course of history.
•Nehemiah 1:5, 11 bookend his four–month burden for Jerusalem: “‘I beseech You, O LORD God of heaven…’ … ‘O Lord, let Your ear be attentive to the prayer of Your servant.’” The word punctuates a prayer that births a national revival.
• The Psalter preserves three uses. Twice inPsalm 116—“O LORD, I beseech You, deliver my soul” (v. 4); “O LORD, truly I am Your servant” (v. 16)—the psalmist moves from desperation to dedication.Psalm 118:25 proclaims the festival shout: “O LORD, save us; O LORD, we beseech You, prosper us!” sung by pilgrims and later shouted before Jesus on Palm Sunday (Matthew 21:9).
•Daniel 9:4 weds confession and covenant hope: “O Lord—the great and awesome God, who keeps His covenant of loving devotion….” Daniel’s ដញ្ជ aligns personal penitence with corporate restoration.
• Jonah’s narrative provides the final two. Gentile sailors cry, “O LORD, please, do not let us perish” (Jonah 1:14), revealing that even pagans may invoke Israel’s God with אָנָּא. Jonah himself prays the same word in 4:2 while lamenting God’s mercy—an ironic reminder that reluctant prophets and repentant sinners stand equally in need of grace.
Patterns of Prayer and Intercession
1. Confession of Sin (Genesis 50:17;Exodus 32:31;Daniel 9:4).
2. Plea for Deliverance or Healing (Psalm 116:4;2 Kings 20:3).
3. Petition for Covenant Fulfillment (Nehemiah 1;Psalm 118:25).
4. Intercession for Others (Moses, Nehemiah, sailors).
5. Honest Lament (Jonah 4:2).
These patterns reveal that אָנָּא functions as a hinge between human weakness and divine action. The supplicant names the covenant God (Yahweh or Adonai) and appeals to His character—hesed, faithfulness, compassion, power.
Theological Themes: Covenant Mercy and Repentance
Every occurrence presupposes God’s readiness to respond. Whether forgiveness (Genesis 50), national survival (Exodus 32), personal deliverance (Hezekiah, Psalms), or corporate restoration (Daniel, Nehemiah), the plea rests on God’s covenant loving-kindness. The sailors inJonah 1 illustrate a universal reach: covenant mercy is not ethnically confined.
Liturgical and Devotional Implications
Psalm 118:25 became part of the Hallel, sung at Passover and Tabernacles, thereby shaping Israel’s worship life. Early Christians adopted the same cry—“Hosanna!”—directing it to Jesus. In private devotion, אָנָּא teaches believers to approach God with humility and confidence, pairing brevity with depth: one word can carry the weight of the heart.
Christological Resonance
Moses’ self-sacrificial אָנָּא foreshadows the greater Mediator who “always lives to intercede” (Hebrews 7:25).Psalm 118:25, invoked at the triumphal entry, identifies Jesus as the answer to Israel’s centuries-long plea for salvation. Thus, the interjection finds ultimate fulfillment in the incarnate Word who both receives and embodies the cry.
Practical Ministry Application
• Encourage corporate prayer that begins with humble beseeching rather than presumption.
• Teach penitential language drawn fromDaniel 9 andNehemiah 1 for times of national or congregational need.
• EmployPsalm 118:25 in worship settings that celebrate Christ’s kingship and anticipate His return.
• Model pastoral intercession after Moses and Nehemiah—identifying with the people while appealing to God’s mercy.
• Remind believers that even one earnest אָנָּא, uttered in faith, moves the heart of the covenant-keeping God.
In every age, אָנָּא gathers together confession, urgency, hope, and worship, summoning God’s people to trust that He hears and answers those who call on His name.
Forms and Transliterations
אָ֣נָּ֗א אָ֣נָּ֡א אָֽנָּ֣ה אָֽנָּ֤א אָֽנָּ֥א אָנָּ֣א אָנָּ֣ה אָנָּ֤א אָנָּ֤ה אָנָּ֥ה אנא אנה ’ān·nā ’ān·nāh ’ānnā ’ānnāh anNa anNah
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