2 Kings 19:25 — Word Study
WLCהֲלֹֽא־ שָׁמַ֤עְתָּ לְמֵֽרָחוֹק֙ אֹתָ֣הּ עָשִׂ֔יתִי לְמִ֥ימֵי קֶ֖דֶם וִֽיצַרְתִּ֑יהָ עַתָּ֣ה הֲבֵיאתִ֗יהָ וּתְהִ֗י לַהְשׁ֛וֹת גַּלִּ֥ים נִצִּ֖ים עָרִ֥ים בְּצֻרֽוֹת׃
BSAHave you notlôʼ heardshâmaʻ■ [from afar] Long agorâchôwq [in days of old, from the beginning] I ordainedʻâsâh■ [planned, formed, and purposed] itʼêth in daysyôwm of oldqedem [ancient times, from the start] I planned ityâtsar■ [formed, and shaped] Now I haveʻattâh [at this time, presently] brought it to passbôwʼ■ [caused, and made, to happen, and come to be] that you should crushhâyâh▸ [lay waste, and destroy] fortifiedbâtsar [strong, and fenced] citiesʻîyr [towns, and populated areas] into pilesgal of rubblenâtsâh [heaps, and ruinous heaps]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹֽא־ | ¿ not | Particle, particle |
| שָׁמַ֤עְתָּ | have you heard | Verb, Qal, perfect second person masculine singular |
| לְמֵֽרָחוֹק֙ | from distant [time] | Preposition, preposition |
| אֹתָ֣הּ | the object marker it | Particle, suffix |
| עָשִׂ֔יתִי | I appointed | Verb, Qal, perfect first person common singular |
| לְמִ֥ימֵי | from days of | Preposition, preposition, noun common masculine plural construct |
| קֶ֖דֶם | antiquity | Noun common, masculine singular absolute |
| וִֽיצַרְתִּ֑יהָ | and I planned it | Verb qal sequential perfect first person common singular, suffix |
| עַתָּ֣ה | now | Adverb |
| הֲבֵיאתִ֗יהָ | I have brought it | Verb hiphil perfect first person common singular, suffix |
| וּתְהִ֗י | and you are | Conjunction, verb qal jussive second person masculine singular |
| לַהְשׁ֛וֹת | [about] to make desolate | Preposition, verb hiphil infinitive construct common |
| גַּלִּ֥ים | heaps | Noun common, masculine plural absolute |
| נִצִּ֖ים | ruined | Verb, Niphal, participle (active) masculine plural |
| עָרִ֥ים | cities | Noun common, masculine plural absolute |
| בְּצֻרֽוֹת׃ | fortified | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble. |
| KJV | Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. |
| ASV | Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that it should be thine to lay waste fortified cities into ruinous heaps. |
| YLT | Hast thou not heard from afar, it I made, From days of old that I formed it? Now I have brought it in, And it becometh a desolation, Ruinous heaps [are] fenced cities, |
| WEB | Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps. |
| BBE | Has it not come to your ears how I did it long before, purposing it in times long past? Now I have given effect to my design, so that by you strong towns might be turned into masses of broken walls. |
Where they part company is בְּצֻרֽוֹת — see How Translations Differ.
The verse consists of a main question followed by statements of God's actions and intentions, with a final purpose clause detailing the outcome.
8 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 19:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Assyriagenerated
2 Kings 19:25 is part of a larger narrative where God reassures His people of His power over their enemies. He declares that He has long ago planned the downfall of Assyria, emphasizing His control over past, present, and future events. This verse illustrates God's foreknowledge and the certainty of His decrees, as He speaks of the destruction of fortified cities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:11 | The counsel of the LORD stands forever, the purposes of His heart to all generations. |
| 2 | Psalm 76:10 | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| 3 | Isaiah 10:5–6 | Woe to Assyria, the rod of My anger; the staff in their hands is My wrath. |
| 4 | Isaiah 37:26–27 | Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble. |
| 5 | Isaiah 45:7 | I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּצֻרֽוֹת, be.tzu.Rotgenerated
The word בָּצוּר (batsar) means 'fortified' and indicates something that has been made strong or inaccessible. It is often used to describe cities that have been built up with walls for protection.
In this verse, it highlights the strength of the cities that God will bring to ruin, emphasizing the power of His judgment against fortified defenses.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses fortified, which aligns with the meanings of strength and protection inherent in בְּצֻרֽוֹת.
Where others part company with the BSB, they differ primarily over the rendering of בְּצֻרֽוֹת. The BBE opts for strong, while the BSB and others maintain the sense of fortification.
Sentence Structuregenerated
The structure of the verse centers around the finite verb עָשִׂ֔יתִי, I appointed, which governs the subsequent phrases detailing God's actions and intentions. The sentence is complex, with multiple clauses that elaborate on God's historical planning and present actions.
The clauses include a direct question, a statement of God's past actions, and a description of the future destruction, showcasing a layered approach typical of Hebrew prose.
Septuagint Backgroundgenerated
The Septuagint translates בְּצֻרֽוֹת with a term that indicates a similar sense of fortification, which suggests continuity in meaning across translations. This choice reinforces the idea of cities being heavily defended.
The Greek rendering does not diverge significantly in meaning from the Hebrew, maintaining the focus on the strength of the cities that will be brought low.
In plain words — the whole versegenerated
2 Kings 19:25 tells us that God has long planned the downfall of Assyria's fortified cities. He emphasizes that what He has ordained will indeed come to pass, showing His power over nations and their defenses.
Frequently Asked Questionsgenerated
It indicates that God's plans and purposes are established well in advance, demonstrating His sovereignty over history.
Fortified cities represent human strength and security; their destruction signifies God's ultimate power over human defenses.
This verse reassures believers that God is in control and that His promises regarding judgment and deliverance will be fulfilled.
We learn that God is sovereign, intentional, and powerful, capable of executing His plans throughout history.
Reflection Questionsgenerated
- In what ways have I seen God's sovereignty in my own life?
- How can I trust in God's plans when I face challenges?
- What does it mean to me that God has a purpose for the events in history?
- How can I respond to the knowledge that God is in control of my circumstances?
The early church on this verse — how the Fathers read it
The early commentary on this verse discusses God's sovereignty and the futility of human pride in the face of divine plans.
Heaps of ruin: Literally ruin of the hills.Early Church Fathers on 2 Kings 19 →
I have formed it: All thy exploits, in which thou takest pride, are no more than what I have decreed; and are not to be ascribed to thy wisdom or strength,Early Church Fathers on 2 Kings 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 19:25 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
Read Robert Jamieson on 2 Kings 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHast thou not long since learned that which some of thy philosophers could and did teach thee, that there is a supreme and powerful God, by whose decree and providence all these wars and calamities were sent and ordered, whose mere instrument thou art, so that thou hast no cause for these vain boastings? This work is mine, more than thine. Or, as it is in the margin of our Bibles, Hast thou not heard that (a particle oft understood) I have made (i.e. constituted, or purchased, or adorned, for all these ways is this Hebrew verb used) it (either Jerusalem, which he now threatened; or rather, the Jewish nation, which he endeavoured to root out; the relative pronoun being put without the…
Read Matthew Poole on 2 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 19:25 Hast thou not heard long ago [how] I have done it, [and] of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps.Ver. 25. Hast thou not heard?] Here God himself taketh Sennacherib in hand, and schooleth him concerning the divine providence and decree whereby he was now sent against a "hypocritical nation, a people of God’ s wrath, to take the spoil," &c. "Howbeit he meant not so, neither did his heart think so; but it was in his heart to destroy and cut off nations not a few." That thou shouldest be to lay waste fenced cities.] This is all done by my determinate counsel, ordering the world’ s…
Read John Trapp on 2 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Hast thou not heard . . .?—Hast thou not heard? In the far past it I made; in the days of yore did I fashion it; now have I brought it to pass. The “it”—the thing long since foreordained by Jehovah—is defined by the words: “that thou shouldest be to lay waste,” &c. (Comp. Isaiah 22:11; Isaiah 46:10-11; Isaiah 10:5-15.)
Read Charles John Ellicott on 2 Kings 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Hast thou not heard] Here Jehovah speaks, and shows this boasting king that what he had done was done by the Divine appointment, and that of his own counsel and might he could have done nothing. It was because God had appointed them to this civil destruction that he had overcome them; and it was not through his might; for God had made their inhabitants of small power, so that he only got the victory over men whom God had confounded, dismayed, and enervated, 2Kg 19:26.
Read AdamClarke on 2 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges25. This verse and the three following contain Jehovah’s response to Sennacherib. The boaster is told that in all he has done he has been but God’s instrument, and that the events in which he has played that part had been ordained by the divine counsels long before. Hast thou not heard long ago how I have done it] The R.V. puts ‘long ago’ at the end of this clause. The fame of God’s protection and leading of Israel might be expected to have penetrated to other nations. From their history the heathen might have learnt that the people of the world are under the rule of the Lord, and that their destinies are ordered by Him. And of ancient times that I have formed it] R.V. and formed it of…
Read Cambridge on 2 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleHast thou not heard long ago ... - Rather, “Hast thou not heard, that from long ago I did this, from ancient times I fashioned it?
Read Albert Barnes on 2 Kings 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Hast thou not heard — The question expresses surprise that the king of Assyria should be ignorant of a matter so notorious as that Assyria was to be the instrument divinely chosen to scourge Israel and Judah.
Read Daniel Denison Whedon on 2 Kings 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble.
Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps.
Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble.
Certainly you must have heard! Long ago I worked it out, In ancient times I planned it; and now I am bringing it to pass. The plan is this: Fortified cities will crash into heaps of ruins.
Tyndale line
Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that it should be thine to lay waste fortified cities into ruinous heaps.
Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldst be to lay waste fortified cities in ruinous heaps.
Hast thou not heard, howe I haue of olde time made it, and haue formed it long ago? and should I nowe bring it, that it should be destroyed, and laid on ruinous heapes, as cities defensed?
Strictly literal
Hast thou not heard long ago that I have done it? And that from ancient days I formed it? Now have I brought it to pass, that thou shouldest lay waste fortified cities [into] ruinous heaps.
Hast thou not heard from afar, it I made, From days of old that I formed it? Now I have brought it in, And it becometh a desolation, Ruinous heaps [are] fenced cities,
Have you not heard from afar [that] I made it, || From days of old that I formed it? Now I have brought it in, || And it becomes a desolation, || Ruinous heaps [are] fortified cities,
Hadst thou not heard that in distant ages I had prepared this? in the times of antiquity when I formed it? now have I brought it along, and it came to pass, to desolate into ruinous heaps fortified cities.
Have you not heard how I determined it long ago, and worked it out in ancient times? Now I am bringing it to pass. You are here to reduce impregnable cities into heaps of ruins.
From the Latin
Hast thou not heard what I have done from the beginning? from the days of old I have formed it, and now I have brought it to effect: that fenced cities of fighting men should be turned to heaps of ruin:
Simplified
The Lord replies, “Haven't you heard? I decided it long ago; I planned it in the olden days. Now I am making sure it happens—that you are to knock down fortified towns into piles of rubble.
Has it not come to your ears how I did it long before, purposing it in times long past? Now I have given effect to my design, so that by you strong towns might be turned into masses of broken walls.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is preserved in the Septuagint, with 14 of the 16 words matching. This indicates a strong consistency between these ancient witnesses, affirming the reliability of the text.
הֲלֹֽא־ שָׁמַ֤עְתָּ לְמֵֽרָחוֹק֙ אֹתָ֣הּ עָשִׂ֔יתִי לְמִ֥ימֵי קֶ֖דֶם וִֽיצַרְתִּ֑יהָ עַתָּ֣ה הֲבֵיאתִ֗יהָ וּתְהִ֗י לַהְשׁ֛וֹת גַּלִּ֥ים נִצִּ֖ים עָרִ֥ים בְּצֻרֽוֹת׃
14 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 19:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Prep | Adj — Preposition · prepositionHR/R/Aamsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3fs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | Prep | N-mp — Preposition · preposition · noun common masculine plural constructHR/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
Conj | V-Qal-Perf-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3fs
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp3fs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal jussive second person masculine singularHC/Vqj2ms
שָׁאָה (sha'ah) is a Hebrew verb meaning to crash or make a din, often associated with destruction and desolation. It can refer to cities crashing into ruins or the ground becoming desolate. The verb has different forms: Qal (to crash), Niphal (to be ruined), and Hiphil (to cause to crash).
[שָׁאָה] vb. make a din or crash, crash into ruins
Qal until cities have crashed into ruins
Niph. usu., and the ground be ruined into a desolation
Hiph. to cause … cities to crash into ruined heaps.
base
H7582 [שָׁאָה] make a din or crash, crash into ruins .until cities have crashed into ruins
. usu., and the ground be ruined into a desolation
. to cause … cities to crash into ruined heaps.
7582 sha'ah shaw-aw'
a primitive root; to rush; by implication, to desolate:--be
desolate, (make a) rush(-ing), (lay) waste.
שָׁאָה (sha.ah) — to crash.
1) crash, make a din or crash, crash into ruins, be in ruins, be desolated
1a) (Qal) to crash into ruins
1b) (Niphal)
1b1) to be ruined
1b2) to crash
1b3) to be left (a desolation)
1c) (Hiphil)
1c1) to cause to crash
1c2) to cause to be desolated
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
des'-o-lat (very frequently in the Old Testament for shamem, and its derivatives; less frequently, charebh, and its derivatives, and other words. In the New Testament it stands for eremos (Mt 23:38; Ac 1:20; Ga 4:27) eremoo (Re 17:16), and monoo (1Ti 5:5)): From Latin de, intens., solus, alone. Several shades of meaning can be distinguished:
(1) Its primary sense is "left lonely," "forlorn," e. g. Ps 25:16, "Have mercy upon me; for I am desolate" (Hebrew yachidh, "alone"); 1Ti 5:5, "she that is a widow indeed, and…
גַּל (gal) refers to a heap or pile, often of stones or dung, and can also denote waves or billows, particularly in a poetic context. It is derived from a root meaning something rolled and can signify a spring of water. The word is used in various contexts, including the ratification of covenants and metaphorically to describe the chastisement of Jehovah.
גַּל n.m. heap, wave, billow
heap of stones
waves (rollers) poet.
spring
base
H1530 גַּל heap, wave, billow
1530 gal gal
from 1556; something rolled, i.e. a heap of stone or dung
(plural ruins), by analogy, a spring of water (plural
waves):--billow, heap, spring, wave.
see HEBREW for 01556
גַּל (gal) — heap.
: heap/pile
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
Also means: gal (גַּל ": wave" H1530H)
גַּל (gal) — heap: wave.
: wave
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
N-mp — Noun common · masculine plural absoluteHNcmpa
נָצָה (natsah) is a Hebrew verb that encompasses the meanings of struggling and desolation. It can refer to engaging in conflict (Niph.) or falling into ruin (Qal). The entries indicate a connection between being expelled and resulting desolation, with uses in contexts of both quarrels and destruction.
[נָצָה] vb. Niph. Hiph. struggle
Niph. recipr. struggle with each other
Hiph. engage in struggle against
base
[נָצָה] vb. fall in ruins
Qal thy cities shall fall in ruins
Niph. ruined heaps, i.e. ruin-heaps
base
H5327a נָצָה Niph. Hiph. struggle H5327b נָצָה fall in ruins
5327 natsah naw-tsaw'
a primitive root; properly, to go forth, i.e. (by
implication) to be expelled, and (consequently) desolate;
causatively, to lay waste; also (specifically), to
quarrel:--be laid waste, runinous, strive (together).
נָצָה (na.tsah) — to struggle.
1) to struggle
1a) (Niphal) to struggle
1b) (Hiphil) to struggle
נָצָה (na.tsah) — to desolate.
1) to strip off, make desolate, fall in ruins
1a) (Qal) to fall in ruins
1b) (Niphal) desolated, ruined heaps (participle)
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp — Noun common · masculine plural absoluteHNcmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
Adj — AdjHAafpa