Ezekiel 33:28 — Word Study
WLCוְנָתַתִּ֤י אֶת־ הָאָ֙רֶץ֙ שְׁמָמָ֣ה וּמְשַׁמָּ֔ה וְנִשְׁבַּ֖ת גְּא֣וֹן עֻזָּ֑הּ וְשָֽׁמְמ֛וּ הָרֵ֥י יִשְׂרָאֵ֖ל מֵאֵ֥ין עוֹבֵֽר׃
BSAI will makenâthan the landʼerets [a wilderness] a desolateshᵉmâmâh wastemᵉshammâh and the pridegâʼôwn [excellence, majesty] of her strengthʻôz [power, might] will come to an endshâbath [cease, be stopped] The mountainshar [hills, high places] of IsraelYisrâʼêl [God's chosen people] will become desolateshâmêm [devastated, laid waste] so that no oneʼayin [none, nothing] will pass throughʻâbar [cross over, transition]
| Greek | English | Parsing |
|---|---|---|
| וְנָתַתִּ֤י | and I will make | Verb, Qal, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הָאָ֙רֶץ֙ | the land | Particle, noun common feminine singular absolute |
| שְׁמָמָ֣ה | a desolation | Noun common, feminine singular absolute |
| וּמְשַׁמָּ֔ה | and a waste | Conjunction, noun common feminine singular absolute |
| וְנִשְׁבַּ֖ת | and it will cease | Verb, Niphal, sequential perfect third person masculine singular |
| גְּא֣וֹן | [the] pride of | Noun common, masculine singular construct |
| עֻזָּ֑הּ | strength its | Noun common masculine singular construct, suffix |
| וְשָֽׁמְמ֛וּ | and they will be desolate | Verb, Qal, sequential perfect third person common plural |
| הָרֵ֥י | [the] mountains of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מֵאֵ֥ין | from not | Preposition, noun common masculine singular construct |
| עוֹבֵֽר׃ | [one who] passes by | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will make the land a desolate waste, and the pride of her strength will come to an end. The mountains of Israel will become desolate, so that no one will pass through. |
| KJV | For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. |
| ASV | And I will make the land a desolation and an astonishment; and the pride of her power shall cease; and the mountains of Israel shall be desolate, so that none shall pass through. |
| YLT | And I have made the land a desolation and an astonishment, And ceased hath the excellency of its strength, And desolated have been mountains of Israel, Without any one passing through. |
| WEB | I will make the land a desolation and an astonishment. The pride of her power will cease. The mountains of Israel will be desolate, so that no one will pass through. |
| BBE | And I will make the land a waste and a cause of wonder, and the pride of her strength will come to an end; and the mountains of Israel will be made waste so that no one will go through. |
The translations agree on the meaning of נָתַן — see How Translations Differ.
The sentence has a main clause with multiple subordinate phrases, indicating the consequences of God's action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָבַר
verbנָתַן
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 — Ezekiel 33:28
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 of Desolationgenerated
Ezekiel 33:28 is part of a message from God through Ezekiel, warning the people of Israel about the consequences of their actions. The surrounding verses describe the fate awaiting those who have turned away from God, emphasizing the seriousness of their rebellion and the resulting desolation of the land. This prophecy serves as a stark reminder of the importance of faithfulness to God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 6:14 | I will stretch out My hand against them, and wherever they live I will make the land a desolate waste, from the wilderness to Diblah. Then they will know that I am the LORD.’” |
| 2 | Ezekiel 12:20 | The inhabited cities will be laid waste, and the land will become desolate. Then you will know that I am the LORD.’” |
| 3 | Ezekiel 15:8 | Thus I will make the land desolate, because they have acted unfaithfully,’ declares the Lord GOD.” |
| 4 | Ezekiel 36:34–35 | The desolate land will be cultivated instead of lying desolate in the sight of all who pass through. |
| 5 | 2 Chronicles 36:21 | So the land enjoyed its Sabbath rest all the days of the desolation, until seventy years were completed, in fulfillment of the word of the LORD through Jeremiah. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נָתַן, ve.na.ta.Tigenerated
The verb נָתַן (natan) means 'to give' or 'to make', indicating an action of establishing or creating. In this context, it conveys God's intention to transform the state of the land.
This verb is in the sequential perfect tense, first person common singular, indicating that God Himself will perform this action. It reflects God's authority and power to enact change upon the land.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses the term make for נָתַן.
Sentence Structuregenerated
The main verb נָתַן (natan), meaning 'I will make', governs the sentence, with several noun phrases acting as objects. The structure emphasizes God's decisive action regarding the land and its state.
The sentence unfolds with a clear subject-verb-object format, where the land is the focus of transformation, leading to the description of its desolation and the cessation of its pride.
Septuagint Backgroundgenerated
The Septuagint translates נָתַן as δώσω (dōsō), meaning 'I will give'. This choice suggests a broader interpretation of God's action, indicating not just a change but a divine bestowal of desolation.
This rendering aligns with the Hebrew meaning but also implies an active role of God in the process of making the land desolate.
In plain words — the whole versegenerated
Ezekiel 33:28 shows God declaring that He will make the land desolate and end the pride of its strength. The mountains of Israel will be devastated, and no one will be able to pass through, highlighting the severity of the consequences for the people's actions.
Frequently Asked Questionsgenerated
It signifies that the land will be left empty and devastated, reflecting God's judgment on the people for their actions.
Pride refers to the strength and majesty of the land, which will come to an end as a result of God's judgment.
The mountains symbolize stability and strength; their desolation indicates a total collapse of what was once secure.
The prophecy serves as a warning about the consequences of turning away from God, emphasizing the seriousness of disobedience.
Reflection Questionsgenerated
- How can I recognize areas in my life where pride may lead to downfall?
- What does it mean for me to trust in God's strength rather than my own?
- In what ways can I reflect on the consequences of my actions in light of God's judgment?
- How does this passage challenge me to remain faithful to God's commands?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 33:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I will lay the land most desolate,.... Or, "desolation" and "desolation" (n); one desolating judgment shall follow upon another, until it is completely desolate; it was very desolate already,
Read John Gill on Ezekiel 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. I will lay the land most desolate - (Jeremiah 4:27; Jeremiah 12:11).
Read Robert Jamieson on Ezekiel 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will lay the land; I do purpose to destroy utterly all in this land; and what can escape, when savage beasts, cruel men, and a pestilential air all concur to ruin the land? The pomp of her strength; the stately and pompous shows of her strength, and her former riches and power. The mountains of Israel, on which were vineyards and oliveyards, where the joyful sounds of the vintage and harvests did glad the heart, there shall be utter desolation. None shall pass through; no man daring to venture for fear of wild beasts, or pestilential air, or famine in those wasted mountains.
Read Matthew Poole on Ezekiel 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 33:28 For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.Ver. 28. For I will lay the land most desolate.] Heb., Desolation and desolation. God made clean work there; there was not a Jew left in the country. See Zechariah 7:14.
Read John Trapp on Ezekiel 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Most desolate.—When the people of the northern kingdom had been carried into captivity, the land had been re-populated by colonies brought from various quarters by the king of Assyria, for the ten tribes were not to return; but now the land of Judah was to be left utterly desolate and uninhabited, that it might yet be re-occupied by the returning exiles. The complete dispersion of the people, not to be effected even by war and conquest, was finally accomplished by the flight of the remnant into Egypt (Jeremiah 43:5-7), in consequence of their fears.
Read Charles John Ellicott on Ezekiel 33 →CambridgeThe Cambridge Bible for Schools and Colleges28. Cf. Ezekiel 7:24, Ezekiel 24:21, Ezekiel 30:6-7. The “mountains of Israel” are the mountain land of Israel.
Read Cambridge on Ezekiel 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23-29. The captives were utterly paralyzed by the confirmed account of the destruction of the holy city (Ezekiel 24:23), and Ezekiel with redoubled influence, because of the fulfillment of his former
Read Daniel Denison Whedon on Ezekiel 33 →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
I will make the land a desolate waste, and the pride of her strength will come to an end. The mountains of Israel will become desolate, so that no one will pass through.
I will make the land a desolation and an astonishment. The pride of her power will cease. The mountains of Israel will be desolate, so that no one will pass through.
I will make the land a desolate waste, and the pride of her strength will come to an end. The mountains of Israel will become desolate, so that no one will pass through.
I will turn the land into a desolate ruin; her confident pride will come to an end. The mountains of Israel will be so desolate no one will pass through them.
Tyndale line
For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
And I will make the land a desolation and an astonishment; and the pride of her power shall cease; and the mountains of Israel shall be desolate, so that none shall pass through.
And I will make the land a desolation and an astonishment, and the pride of her power shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
For I will lay the land desolate and waste, and the pompe of her strength shall cease: and the moutaines of Israel shalbe desolate, and none shall passe through.
Strictly literal
And I will make the land a desolation and an astonishment, and the pride of her strength shall cease; and the mountains of Israel shall be desolated, so that none shall pass through.
And I have made the land a desolation and an astonishment, And ceased hath the excellency of its strength, And desolated have been mountains of Israel, Without any one passing through.
And I have made the land a desolation and an astonishment, || And the excellence of its strength has ceased, || And mountains of Israel have been desolated, || Without anyone passing through.
And I will render the land desolate and wasted, and the pride of her strength shall cease; and the mountains of Israel shall be desolate, with none to pass through them.
Then I will turn the land into a desolation and a horror, and the pride of its might will end, for the mountains of Israel will be deserted, and there will be no one to pass through them.'
From the Latin
And I will make the land a wilderness, and a desert, and the proud strength thereof shall fail, and the mountains of Israel shall be desolate, because there is none to pass by them.
Simplified
I will turn the country into a wasteland, and power you are so proud of will be ended. The mountains of Israel will become wild places that no one will want to travel through.
And I will make the land a waste and a cause of wonder, and the pride of her strength will come to an end; and the mountains of Israel will be made waste so that no one will go through.
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 and the Septuagint largely agree in their wording, with the Septuagint matching 10 of the 13 words. However, the order and structure differ, reflecting the translators' interpretive choices.
וְנָתַתִּ֤י אֶת־ הָאָ֙רֶץ֙ שְׁמָמָ֣ה וּמְשַׁמָּ֔ה וְנִשְׁבַּ֖ת גְּא֣וֹן עֻזָּ֑הּ וְשָֽׁמְמ֛וּ הָרֵ֥י יִשְׂרָאֵ֖ל מֵאֵ֥ין עוֹבֵֽר׃
10 of the 13 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 Ezekiel 33:28
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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)
HTo — ParticleHTo
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
שְׁמָמָה (shmamah) refers to devastation or waste, often implying desolation. It is a feminine form derived from a related root, and can also denote astonishment. The entries indicate that it encompasses meanings of both devastation and desolation, with variations in spelling noted. The term appears in contexts related to destruction.
שְׁמָמָה 55 n.f. a devastation, waste
base
שִׁמָמָה v. foregoing [v.ea.ac]
base
H8077a שְׁמָמָה a devastation, waste H8077b שִׁמָמָה v. foregoing [8077a]
8077 shmamah shem-aw-maw'
or shimamah {shee-mam-aw'}; feminine of 8076; devastation;
figuratively, astonishment:--(laid, X most) desolate(- ion),
waste.
see HEBREW for 08076
שְׁמָמָה (she.ma.mah) — devastation.
devastation, waste, desolation
Also means: shi.me.mah (שִֽׁמְמָה "desolation" H8077B)
שִֽׁמְמָה (shi.me.mah) — desolation.
devastation, waste, desolation
Another spelling of she.ma.mah (שְׁמָמָה "devastation" H8077A)
שִֽׁמְמָה (shi.me.mah) — Desolate.
devastation, waste, desolation
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-fs — Noun common · feminine singular absoluteHNcfsa
מְשַׁמָּה (mshammah) refers to concepts of devastation and horror. It is built from the root associated with waste and amazement. The entries indicate that it can denote both physical desolation and emotional astonishment, highlighting its dual usage in contexts of destruction and fear.
מְשַׁמָּה n.f. abs.
devastation, waste
horror
base
H4923 מְשַׁמָּה abs. . devastation, waste
. horror
4923 mshammah mesh-am-maw'
from 8074; a waste or amazement:--astonishment, desolate.
see HEBREW for 08074
מְשַׁמָּה (me.sham.mah) — devastation.
1) devastation, horror
1a) devastation, waste
1b) horror
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
גָּאוֹן (ga'own) refers to exaltation, majesty, and excellence, but can also imply pride in a negative sense. It is derived from the root associated with arrogance and includes connotations of both divine and national majesty, as well as references to the Jordan. The entries consistently highlight these meanings without significant disagreement.
גָּאוֹן n.m. exaltation
exaltation, majesty, excellence
pride (bad sense)
base
H1347 גָּאוֹן exaltation . exaltation, majesty, excellence
. pride (bad sense)
1347 ga'own gaw-ohn'
from 1342; the same as 1346:--arrogancy, excellency(-lent),
majesty, pomp, pride, proud, swelling.
see HEBREW for 01342
see HEBREW for 01346
גָּאוֹן (ga.on) — pride.
1) exaltation, majesty, pride
1a) majesty, exaltation, excellence
1a1) of nations
1a2) of God
1a3) of the Jordan
1b) pride, arrogance (bad sense)
N-ms — Noun common · masculine singular constructHNcmsc
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
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…
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”