Lexical Summary
shanah: To change, to repeat, to do again
Original Word:שָׁנָה
Part of Speech:Verb
Transliteration:shanah
Pronunciation:shah-NAH
Phonetic Spelling:(shaw-naw')
KJV: do (speak, strike) again, alter, double, (be given to) change, disguise, (be) diverse, pervert, prefer, repeat, return, do the second time
NASB:second time, repeats, again, did it a second time, do it a second time, do so again, repeating
Word Origin:[a primitive root]
1. to fold
2. (literally or figuratively) to duplicate or double
3. (by implication, transitive or intransitive) to transmute, transform, alter
Strong's Exhaustive Concordance
do speak, strike again, alter, double, be given to change, disguise, be diverse, pervert,
A primitive root; to fold, i.e. Duplicate (literally or figuratively); by implication, to transmute (transitive or intransitive) -- do (speak, strike) again, alter, double, (be given to) change, disguise, (be) diverse, pervert, prefer, repeat, return, do the second time.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto repeat, do again
NASB Translationagain (1), did it a second time (1), do it a second time (1), do so again (1), repeating (1), repeats (2), second time (3), speak again (1).
Brown-Driver-Briggs
I. [] (Late Hebrew Pi`el, etc.; Ecclus 42:24; etc.; Assyrian
šanû,
change, Aramaic , Nabataean Ethpa`al Lzb
379; Syriac
, especially mentally =
grow insane; compare (probably) Late Hebrew
year, = Phoenician , ; MI
2, 8 ; Assyrian
šattu (compare Muss-Arn
JBL xi (1892), 73 n.); Arabic
; Aramaic , ,
,
; Old Aramaic, Nabataean, Palmyrene , , , Lzb
379f.; on
year from
changing seasons, see Philippi
ZMG xxxii (1878), 79 f. Ba
ZMG xll (1887), 612, 621, 636 (especially against DHM
VIme Orient. Congr. ii. 1, 452 who proposes biliteral √), compare Thes; a daring suggestion by Jen
ZA vii (1892), 177); —
Perfect1singularMalachi 3:6 I am ,I do not change: Imperfect3masculine singular (Ges§ 75rr)Lamentations 4:1 howis the fine goldchanged (si vera lectio; LöhrNow ; gloss on Bu Löhr);Infinitive constructPsalm 77:11the right hand of the Highest is changed ( Aq Symm Theod Hup-Now RVm Bae Du We Buhl; AV RV Ew De Che and othersyears, usually insertI will remember);ParticipleEsther 1:7differing, different, with , compareEsther 3:8 (so Ecclus 42:24);Proverbs 24:21those who change (but dubious, see Toy).
transitive,change, alter:Perfect3masculine singularJeremiah 52:33 with accusative garments, = (Gesl.c.)2 Kings 25:29;Imperfect3masculine singularProverbs 31:5lest he pervert the judgment;1 Samuel 21:14 (read Ges§ 75bb, We Dr (and references), compare Bu HPS Now), with accusative (see , and Assyrianšanê ‰êmi,madness);Esther 2:9, i.e.changed her place ; 1 singularPsalm 89:35 the utterance of my lipsI will not change ("" );Infinitive constructJeremiah 2:36 i.e. change thy political course;Psalm 34:1 (title; compare1 Samuel 21:14 above);ParticipleJob 14:20altering his face, i.e. in death (subject God).
Imperfect3masculine singular (Ges§ 75rr)Ecclesiastes 8:1, usuallyis changed, mollified, Siegfis hated (on see
, √).
Perfect2feminine singular consecutive1 Kings 14:2arise, pray, and disguise thyself.
III. (Late Hebrewid.; Ecclus 42:1; Arabic
bend, fold, double; Aramaicrepeat, alsoteach,
; Assyrianšanû, especially Pi`elrepeat, relate, compare ScheilZA v (1890), 409 (Dl thinks denominative); on as √oftwo, see PhilippiZMG xxxii (1878), 77 Baib. xli (1887), 603); —
Perfect3masculine singular2 Samuel 20:10;Imperfect1singular1 Samuel 26:8, etc.;Imperative masculine plural1 Kings 18:34;ParticipleProverbs 17:9;Proverbs 26:11; —do again:2 Samuel 20:10, compare1 Samuel 26:8; absolute1 Kings 18:34 (twice in verse);Nehemiah 13:21; =speak againJob 29:22 +Job 40:5 according to many moderns ( for );Proverbs 17:9repeat with a thing, keep talking about it ( Ecclus 42:1);Proverbs 26:11 a dullardrepeats with () his folly, does it over again (learns nothing by experience).
Infinitive constructGenesis 41:32 (E)concerning the dream's being repeated, etc.
Topical Lexicon
Root Idea and Scope of UsageStrong’s Hebrew 8138 describes the act of repeating or altering something that already exists. The twenty-two Old Testament occurrences cluster around four themes: (1) confirmation through repetition, (2) change of appearance or conduct, (3) alteration of decrees or covenants, and (4) habitual recurrence of sinful patterns. Together these uses illuminate both the reliability of God and the fickleness of fallen humanity.
Repetition as Divine Confirmation
When Joseph interpreted Pharaoh’s pair of dreams, he explained, “Since the dream was given twice to Pharaoh, the matter has been determined by God, and He will carry it out soon” (Genesis 41:32). The doubling of the dream, marked by the verb 8138, underlines a principle: God sometimes confirms His word by repetition so that His purpose cannot be mistaken. Elijah followed the same principle on Mount Carmel, commanding, “Do it a second time…Do it a third time” (1 Kings 18:34) in order to erase any suspicion of trickery. Likewise Abishai boasted to David that one thrust would suffice and he would “not have to strike him twice” (1 Samuel 26:8); Joab actually achieved that singular, decisive blow against Amasa (2 Samuel 20:10). In each case the absence of a second act reinforces certainty, while the presence of a repeated act underscores inevitability. For expositors and teachers, these passages encourage noticing divine patterns of confirmation throughout Scripture.
Disguise and Counterfeit
The same verb can signify deliberate change of appearance. Jeroboam’s wife is told, “Disguise yourself, so that none will know you are the wife of Jeroboam” (1 Kings 14:2). David “feigned insanity” before Achish (1 Samuel 21, superscription ofPsalm 34) by “changing his behavior” to preserve his life. Such uses warn readers about deception and hypocrisy. The prohibition of forming close ties “with those who are given to change” (Proverbs 24:21) extends the caution to social alliances, reminding God’s people that exterior shifts often mask interior rebellion.
Alteration of Covenants, Laws, and Status
Psalm 89:34 places 8138 on God’s lips: “I will not violate My covenant or alter the utterance of My lips.” Malachi echoes this constancy: “For I the LORD do not change” (Malachi 3:6). These statements contrast sharply with human rulers, such as Xerxes, whose court boasted of “drinks served in various vessels” (Esther 1:7) and whose laws were “different from those of every other people” (Esther 3:8). Jeremiah rebukes Judah, “Why do you go about so much, changing your ways?” (Jeremiah 2:36). Even Jehoiachin’s prison garments were “changed” when Evil-merodach released him (Jeremiah 52:33), underscoring the transience of earthly fortunes. Through these references Scripture highlights the unalterable nature of divine covenant in contrast to the mutable policies of men.
Repetition and Folly
Proverbs employs 8138 to expose the destructive cycle of sin. “He who repeats a matter separates close friends” (Proverbs 17:9); “As a dog returns to its vomit, so a fool repeats his folly” (Proverbs 26:11). Nehemiah confronted Sabbath violators: “If you do so again, I will lay hands on you” (Nehemiah 13:21). These texts present repetition not as confirmation but as obstinate persistence in wrongdoing. Pastoral application urges believers to break cycles of gossip, addiction, and backsliding by embracing the unchanging grace and standards of God.
Human Frailty before Unchanging Deity
Job laments that God “changes his countenance and sends him away” (Job 14:20); yet Job’s former audience “did not speak again” after his counsel (Job 29:22). Human faces, fortunes, and words are subject to alteration, but the Lord’s covenant stands firm. This juxtaposition culminates inMalachi 3:6 where God’s immutability secures Israel’s survival: if He could change, judgment would be final.
Liturgical and Prophetic Resonances
Elijah’s thrice-poured water, David’s altered demeanor, and Joseph’s doubled dream all appear in Sabbath readings and prophetic sermons to stress either God’s faithfulness or the urgency of repentance. In worship, the community singsPsalm 34, recalling David’s changed behavior yet God’s unwavering deliverance. Prophets citeMalachi 3:6 to ground hope in the Lord’s permanence amid social upheaval.
Ministry Implications
1. Teaching: Emphasize that divine repetition signals certainty. When Scripture states a promise twice, the congregation may rest secure.
2. Counseling: Warn against “repeating a matter” that fractures relationships; encourage breaking sinful cycles by resting in the unchanging character of God.
3. Apologetics: Contrast the immutability claimed byPsalm 89:34 andMalachi 3:6 with shifting moral norms, demonstrating Scripture’s coherence.
4. Discipleship: Urge believers to emulate the Lord’s steadfastness rather than the instability condemned inProverbs 24:21.
Christological Echoes
Hebrews 13:8 affirms, “Jesus Christ is the same yesterday and today and forever,” echoing the Old Testament witness that God does not change (Malachi 3:6). At the same time, the Gospel calls sinners to “repent,” literally to turn and change, breaking the old sinful repetition (cf.Acts 3:19). Thus the Son embodies both the divine constancy that preserves and the transformative grace that ends destructive cycles.
Summary
Strong’s 8138 weaves a tapestry of confirmation, disguise, alteration, and cyclical behavior. Its ultimate theological thrust is twofold: God’s word, covenant, and character never alter, while human beings are prone to change—either toward deception and repeated folly or toward repentance and renewed obedience. Recognizing these patterns equips the church to trust the unchanging Lord and proclaim the gospel power that alone can interrupt the fatal rhythms of sin.
Forms and Transliterations
אֲשַׁנֶּֽה׃ אֶשְׁנֶ֖ה אשנה אשנה׃ בְּשַׁנּוֹת֣וֹ בשנותו הִשָּׁנ֧וֹת השנות וְהִשְׁתַּנִּ֔ית וְשִׁנָּ֕ה וְשֹׁנֶ֥ה וִֽ֝ישַׁנֶּה וַיְשַׁנֶּ֧הָ וַיְשַׁנּ֤וֹ וַיִּשְׁנ֔וּ והשתנית וישנה וישנו ונים ושנה יִשְׁנ֑וּ ישנו לְשַׁנּ֣וֹת לשנות מְשַׁנֶּ֥ה משנה שְׁנוּ֙ שָׁ֥נָה שָׁנִ֑יתִי שֹׁנ֣וֹת שׁ֝וֹנִ֗ים שׁוֹנִ֑ים שׁוֹנֶ֥ה שונה שונים שנה שנו שנות שניתי תִּשְׁנ֕וּ תשנו ’ă·šan·neh ’ăšanneh ’eš·neh ’ešneh ashanNeh bə·šan·nō·w·ṯōw bəšannōwṯōw beshannoTo eshNeh hiš·šā·nō·wṯ hishshaNot hiššānōwṯ lə·šan·nō·wṯ ləšannōwṯ leshanNot mə·šan·neh məšanneh meshanNeh šā·nāh šā·nî·ṯî šānāh šānîṯî šə·nū šənū Shanah shaNiti sheNu shoNeh shoNim shoNot šō·nō·wṯ šō·w·neh šō·w·nîm šōnōwṯ šōwneh šōwnîm tiš·nū tishNu tišnū vaiyishNu vayshanNeha vayshanNo vehishtanNit veshinNah veshoNeh Vishanneh vNim w·nîm way·šan·ne·hā way·šan·nōw way·yiš·nū wayšannehā wayšannōw wayyišnū wə·hiš·tan·nîṯ wə·šin·nāh wə·šō·neh wəhištannîṯ wəšinnāh wəšōneh wî·šan·neh wîšanneh wnîm yiš·nū yishNu yišnū
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