Ezekiel 7:10 — Word Study
WLCהִנֵּ֥ה הַיּ֖וֹם הִנֵּ֣ה בָאָ֑ה יָֽצְאָה֙ הַצְּפִרָ֔ה צָ֚ץ הַמַּטֶּ֔ה פָּרַ֖ח הַזָּדֽוֹן׃
BSABeholdhinnêh [look, see] the dayyôwm [a period of time, a season of judgment] is herehinnêh It has comebôwʼ [arrived, is present] Doomtsᵉphîyrâh [destruction, the diadem of judgment] has gone outyâtsâʼ■ [been issued, proclaimed] the rodmaṭṭeh [staff] has buddedpârach■ [sprouted, blossomed] arrogancezâdôwn [pride, insolence] has bloomedtsûwts■ [flourished, come into full expression]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | there! | Particle |
| הַיּ֖וֹם | the day | Particle, noun common masculine singular absolute |
| הִנֵּ֣ה | there! | Particle |
| בָאָ֑ה | [it is] coming | Verb, Qal, participle (active) feminine singular |
| יָֽצְאָה֙ | it has gone forth | Verb, Qal, perfect third person feminine singular |
| הַצְּפִרָ֔ה | doom | Particle, noun common feminine singular absolute |
| צָ֚ץ | it has blossomed | Verb, Qal, perfect third person masculine singular |
| הַמַּטֶּ֔ה | the rod | Particle, noun common masculine singular absolute |
| פָּרַ֖ח | it has budded | Verb, Qal, perfect third person masculine singular |
| הַזָּדֽוֹן׃ | arrogance | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, the day is here! It has come! Doom has gone out, the rod has budded, arrogance has bloomed. |
| KJV | Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. |
| ASV | Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded. |
| YLT | Lo, the day, lo, it hath come, Gone forth hath the morning, Blossomed hath the rod, flourished the pride. |
| WEB | “‘Behold, the day! Behold, it comes! Your doom has gone out. The rod has blossomed. Pride has budded. |
| BBE | See, the day; see, it is coming: the crowning time has gone out; the twisted way is flowering, pride has put out buds. |
All translations agree on the key phrases in this verse.
The structure of the verse presents a series of declarations, each building on the urgency of the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 7:10
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 — Ezekiel's Prophecy of Judgmentgenerated
Ezekiel 7:10 describes a pivotal moment of judgment where the prophet emphasizes the immediacy of the day of doom. This verse follows a warning of punishment for the people's wickedness and serves as a stark reminder of the consequences of their actions. The surrounding verses highlight the severity of the situation, indicating that the time for reckoning has come, and nothing will escape the judgment of the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 7:6 | The end has come! The end has come! It has roused itself against you. Behold, it has come! |
| 2 | 1 Thessalonians 5:3 | While people are saying, “Peace and security,” destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape. |
| 3 | Ezekiel 19:14 | Fire has gone out from its main branch and devoured its fruit; on it no strong branch remains fit for a ruler’s scepter.’ This is a lament and shall be used as a lament.” |
| 4 | Ezekiel 21:10–13 | it is sharpened for the slaughter, polished to flash like lightning! Should we rejoice in the scepter of My son? The sword despises every such stick. |
| 5 | Numbers 17:8 | The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, representing the house of Levi, had sprouted, put forth buds, blossomed, and produced almonds. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הִנֵּה, hi.Nehgenerated
The word הִנֵּה (hinneh) is a demonstrative particle meaning 'behold' or 'look'. It is often used to draw attention to something significant. This word appears frequently throughout the Hebrew Bible, serving to alert the audience to important announcements or events.
In this context, it emphasizes the urgency and importance of the message being delivered, marking the arrival of a day filled with judgment and consequence.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the key phrases in this verse, conveying the same sense of urgency and impending judgment.
Sentence Structuregenerated
The verse contains multiple clauses, with the main finite verb בָאָ֑ה (va'ah) indicating the arrival of the day. Other verbs, such as יָֽצְאָה֙ (yatze'ah), צָ֚ץ (tzatz), and פָּרַ֖ח (parach), describe the actions associated with this day.
The structure emphasizes the unfolding of judgment and the growth of arrogance, creating a vivid picture of the consequences of the people's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הִנֵּה is rendered as ἰδοὺ (idoú), which carries a similar meaning of 'behold'. This choice reflects the translators' intent to maintain the emphasis on the urgency of the announcement.
The translation choices in the LXX align closely with the Hebrew, underscoring the significance of the day of judgment.
In plain words — the whole versegenerated
Ezekiel 7:10 emphasizes that the day of judgment has arrived, marked by the issuing of doom and the flourishing of pride. This verse serves as a warning about the consequences of the people's actions, highlighting that nothing will escape the impending judgment.
Frequently Asked Questionsgenerated
It signifies the arrival of a time of judgment and reckoning for the people, indicating that the consequences of their actions are imminent.
The rod symbolizes authority and punishment, while arrogance represents the pride that has led to the people's downfall. Together, they illustrate the consequences of turning away from God.
The word 'doom' conveys the severity of the judgment that is being proclaimed, indicating destruction and the consequences of the people's actions.
Ezekiel's warning serves as a reminder of the importance of humility and obedience to God, as pride can lead to dire consequences.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my life or community?
- How can I be more aware of the consequences of my actions and choices?
- What steps can I take to cultivate humility in my life?
- How does understanding the concept of judgment influence my daily decisions?
The early church on this verse — how the Fathers read it
Jerome references this verse to highlight the themes of judgment and pride, emphasizing the significance of Ezekiel's message.
Behold the day, behold it comes, the contraction has gone forth: the rod has blossomed, pride has sprouted. Iniquity has risen in the rod of wickedness, not from them, and not from the people,Early Church Fathers on Ezekiel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold the day, behold, it is come,.... That is, the day of trouble and distress, said to be near, Ezekiel 7:3; the morning is gone forth; [See comments on Ezekiel 7:7]; the rod hath blossomed, pride
Read John Gill on Ezekiel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. The rod hath blossomed, pride hath budded.
Read Robert Jamieson on Ezekiel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf you will open your eyes, you may see the lowering day of vengeance: see . The rod hath blossomed: this and what follows may refer either, 1. To Nebuchadnezzar and his Chaldeans, the rod of God’ s anger; they flourish, are strong and heavy, like to last too long in their strength to break Israel. Pride hath budded; as they flourish in strength, they exceed in pride and arrogance, which buddeth forth in the haughty designs they lay of raising themselves on the ruins of all countries.
Read Matthew Poole on Ezekiel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 7:10 Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.Ver. 10. The morning is gone forth.] Matutina sententia, The decree bringeth forth, The rod hath blossomed.] You have had your floralia, good times and shall shortly have your funeralia, funeral. Nebuchadnezzar (that rod of my wrath) is at hand. Pride hath budded.] And will shortly bring forth, viz., the bitter fruit of your bold rebellion. Not much unlike to this was the almond rod seen by Jeremiah.
Read John Trapp on Ezekiel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The morning is gone forth.—The same word as in Ezekiel 7:7, and in the same sense—the circle is complete, the end is reached, sin hath brought forth death. “The rod” is commonly understood of the Chaldæan conqueror; but as the word is the same for rod and for tribe, and is very often used in the latter sense, it will be more in accordance with the connection to understand here a play upon the word. There will be then an allusion to the rods of the tribes in Numbers 17:8. There the rod of Aaron was made to bud and blossom by Divine power in evidence of his having been chosen of God; here the rod representing the tribe at Jerusalem in its self-will and pride has budded and blossomed to…
Read Charles John Ellicott on Ezekiel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Behold the day] The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come! The morning is gone forth] It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready. Pride hath budded.] Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.
Read AdamClarke on Ezekiel 7 →CambridgeThe Cambridge Bible for Schools and Colleges10–13. The ruin is universal, overtaking all classes 10. morning is gone forth] Rather: is come forth,—the figure of a plant springing up; Job 14:2, “man cometh forth like a flower.” On “morning” see Ezekiel 7:7; R.V. doom as there. rod hath blossomed] i.e. sprouted and grown so as to become a rod. The general scope of the passage seems to imply that the “rod” here is that by which Israel shall be chastised. In Jeremiah 50:31 Babylon is named “pride” (R.V. marg.), and the words “pride has budded” may serve to explain “the rod has blossomed.” If the pride were that which the rod was to humble the words would better be attached to the next verse.
Read Cambridge on Ezekiel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Gone forth — Rather, sprung up. (Compare Job 14:12.) On the meaning of the expression see Ezekiel 7:6.
Read Daniel Denison Whedon on Ezekiel 7 →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
Behold, the day is here! It has come! Doom has gone out, the rod has budded, arrogance has bloomed.
“‘Behold, the day! Behold, it comes! Your doom has gone out. The rod has blossomed. Pride has budded.
Behold, the day is here! It has come! Doom has gone out, the rod has budded, arrogance has bloomed.
“Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed!
Tyndale line
Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded.
Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded.
Behold the day, behold, it is come; the morning is gone forth; the rod hath blossomed, pride hath budded.
Beholde, the day, beholde, it is come: the morning is gone forth, the rod florisheth: pride hath budded.
Strictly literal
Behold the day, behold, it is come: the doom is gone forth; the rod hath blossomed, pride is full blown.
Lo, the day, lo, it hath come, Gone forth hath the morning, Blossomed hath the rod, flourished the pride.
Behold, the day, behold, it has come, || The circlet has gone forth, || The rod has blossomed, the pride has flourished.
Behold the day, behold, it is coming; the evil decree is gone forth; the staff hath blossomed, presumption hath budded;
Behold, the day! Behold, it is coming! Doom has gone out! The rod has blossomed, arrogance has budded!
From the Latin
Behold the day, behold it is come: destruction is gone forth, the rod hath blossomed, pride hath budded.
Simplified
Can't you see? The day is here! It has arrived! The consequences of your actions have come full circle—the walking stick has blossomed, pride has come into full bloom.
See, the day; see, it is coming: the crowning time has gone out; the twisted way is flowering, pride has put out buds.
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 presents the verse as recorded, while the Septuagint matches 9 of the 10 words, indicating a close relationship between the two texts. The Dead Sea Scrolls show some editorial restoration, but the core message remains consistent with the Masoretic Text.
הִנֵּ֥ה הַיּ֖וֹם הִנֵּ֣ה בָאָ֑ה יָֽצְאָה֙ הַצְּפִרָ֔ה צָ֚ץ הַמַּטֶּ֔ה פָּרַ֖ח הַזָּדֽוֹן׃
9 of the 10 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.
[הנה] [היום] [הנה] [באה] [יצאה] [הצפרה] [צץ] [המטה] [פרח] [הזדון]
nothing on the leather here — 10 supplied entire by an editor.
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 7:10
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
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-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
The Hebrew word צְפִירָה (*tsphiyrah*) refers to a plait or chaplet, often associated with crowns such as a diadem or coronet. It is a feminine noun that can also imply a turn of affairs or mishap. The entries consistently highlight its connection to head adornments.
צְפִירָה n.f. plait, chaplet;—chaplet, coronet, diadem
base
H6843 צְפִירָה plait, chaplet;—chaplet, coronet, diadem
6843 tsphiyrah tsef-ee-raw'
feminine formed like 6842; a crown (as encircling the head);
also a turn of affairs (i.e. mishap):--diadem, morning.
see HEBREW for 06842
צְפִירָה (tse.phi.rah) — diadem/doom.
1) plait, chaplet, wreath, crown
1a) plait, coronet, diadem
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
doom: Occurs only once in the King James Version (2 Esdras 7:43), "The day of doom shall be the end of this time" (the Revised Version (British and American) "the day of judgment"); but the Revised Version (British and American) gives it as the rendering of tsephirah, in Eze 7:7,10 (the King James Version "the morning," the Revised Version, margin "the turn" or "the crowning time"; but the meaning is not yet quite certain); and in 1Co 4:9 (epithanatios, "as men doomed to death," the King James Version "appointed (originally "approved") unto death"). Our word "doom" is connected with the word "deem," and signifies either the act of judging or (far more often) the sentence itself or the condition resulting therefrom (compare "Deemster" of Isle of Man and Jersey). Generally, but not…
צוּץ (tsuwts) is a Hebrew verb with meanings related to blooming and shining. It can refer to blossoming or flourishing in a physical sense, as well as to gazing or glancing in a more figurative context. The entries indicate that it can be used in both the Qal and Hiphil forms, with specific references to shining and peeping, including a mention in Canticles 2:9.
[צוּץ, צִיץ] vb. 1. blossom. 2. shine, sparkle
Qal
flourish.
shine, gleam
Hiph. it put forth blossoms
base
[צוּץ] vb. Hiph. gaze, peep;—Ct 2:9
ref
H6692a צוּץ, צִיץ . blossom
. shine
H6692b צוּץ Hiph. gaze, peep
6692 tsuwts tsoots
a primitive root; to twinkle, i.e. glance; by analogy, to
blossom (figuratively, flourish):--bloom, blossom, flourish,
shew self.
צוּץ (tsuts) — to blossom.
1) to blossom, shine, sparkle
1a) (Qal)
1a1) to flourish
1a2) to shine, gleam
1b) (Hiphil) to blossom, put forth blossoms, produce blossoms
צוּץ (tsuts) — to gaze.
(Hiphil) to gaze, peep, glance, make the eyes sparkle
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
The Hebrew word פָּרַח (*pa.rach*) is a primitive root that encompasses several meanings, primarily related to growth and emergence. It can mean to bud, sprout, or shoot, as well as to break out in the context of leprosy or similar eruptions. Additionally, it has a sense of flying, particularly in an Aramaic context. The entries highlight its use in various forms, including Qal and Hiphil.
פָּרַח vb. bud, sprout, shoot
Qal bud, sprout, send out shoots, of vine
Hiph.
cause to bud or sprout
shew buds, sprouts, of tree
base
פָּרַח vb. break out, of leprosy and like eruptions
base
[פָּרַח] vb. fly, Aramaism
base
H6524a פָּרַח bud, sprout, shoot H6524b פָּרַח break out, of leprosy and like eruptions H6524c פָּרַח fly, Aramaism
6524 parach paw-rakh'
a primitive root; to break forth as a bud, i.e. bloom;
generally, to spread; specifically, to fly (as extending the
wings); figuratively, to flourish:--X abroad, X abundantly,
blossom, break forth (out), bud, flourish, make fly, grow,
spread, spring (up).
פָּרַח (pa.rach) — to sprout.
1) to bud, sprout, shoot, bloom
1a) (Qal) to bud, sprout, send out shoots, blossom
1b) (Hiphil)
1b1) to cause to bud or sprout
1b2) to show buds or sprouts
פָּרַח (pa.rach) — to break out.
(Qal) to break out (of leprosy)
פָּרַח (pa.rach) — to fly.
(Qal) to fly (Aramaism)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
זָדוֹן (zadown) refers to concepts of insolence and presumptuousness, indicating a sense of arrogance or pride. It is derived from the root word meaning arrogance. The entries consistently highlight these themes without significant disagreement.
זָדוֹן n.m. insolence, presumptuousness
base
H2087 זָדוֹן insolence, presumptuousness
2087 zadown zaw-done'
from 2102; arrogance:--presumptuously, pride, proud (man).
see HEBREW for 02102
זָדוֹן (za.don) — arrogance.
pride, insolence, presumptuousness, arrogance
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa