Isaiah 2:10 — Word Study
WLCבּ֣וֹא בַצּ֔וּר וְהִטָּמֵ֖ן בֶּֽעָפָ֑ר מִפְּנֵי֙ פַּ֣חַד יְהוָ֔ה וּמֵהֲדַ֖ר גְּאֹנֽוֹ׃
BSAGobôwʼ [enter, come] into the rockstsûwr [rock cliffs, boulders] and hideṭâman [conceal, bury] in the dustʻâphâr [dry earth, clay] frompânîym the terrorpachad [dread, fear] of the LORDYᵉhôvâh [Yehovah, the Lord God] and the splendorhâdâr [glory, majesty] of His majestygâʼôwn [excellence, pride]
| Greek | English | Parsing |
|---|---|---|
| בּ֣וֹא | go | Verb, Qal, imperative second person masculine singular |
| בַצּ֔וּר | in the rock | Preposition, noun common masculine singular absolute |
| וְהִטָּמֵ֖ן | and hide yourself | Conjunction, verb niphal imperative second person masculine singular |
| בֶּֽעָפָ֑ר | in the dust | Preposition, noun common masculine singular absolute |
| מִפְּנֵי֙ | from before | Preposition, noun common masculine plural construct |
| פַּ֣חַד | [the] dread of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| וּמֵהֲדַ֖ר | and from [the] splendor of | Conjunction, preposition, noun common masculine singular construct |
| גְּאֹנֽוֹ׃ | majesty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Go into the rocks and hide in the dust from the terror of the LORD and the splendor of His majesty. |
| KJV | ¶ Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty. |
| ASV | Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty. |
| YLT | Enter into a rock, and be hidden in dust, Because of the fear of Jehovah, And because of the honour of His excellency. |
| WEB | Enter into the rock, and hide in the dust, from before the terror of Yahweh, and from the glory of his majesty. |
| BBE | Go into a hole in the rock, covering yourselves with dust, in fear of the Lord, before the glory of his power. |
Where they part company is הָדָר — see How Translations Differ.
The sentence is structured around a main command with supporting phrases that explain the action and its urgency.
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 — Isaiah 2:10
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 — The Day of the LORDgenerated
Isaiah 2:10 is part of a larger passage that warns of the consequences of pride and the coming judgment of the LORD. The prophet Isaiah emphasizes the need for humility in the face of God's terror and glory, contrasting human arrogance with divine majesty. This theme continues in the surrounding verses, where the proud are brought low and the LORD alone is exalted.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:19–21 | Men will flee to caves in the rocks and holes in the ground, away from the terror of the LORD and from the splendor of His majesty, when He rises to shake the earth. |
| 2 | Isaiah 10:3 | What will you do on the day of reckoning when devastation comes from afar? To whom will you flee for help? Where will you leave your wealth? |
| 3 | Isaiah 42:22 | But this is a people plundered and looted, all trapped in caves or imprisoned in dungeons. They have become plunder with no one to rescue them, and loot with no one to say, “Send them back!” |
| 4 | Judges 6:1–2 | Again the Israelites did evil in the sight of the LORD; so He delivered them into the hand of Midian for seven years, |
| 5 | Job 30:5–6 | They were banished from among men, shouted down like thieves, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — בּוֹא, Bo'generated
The verb בּוֹא (bo') means to go or come, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts, such as events coming to pass. The imperative form here indicates a direct command to act.
This verb is often used in contexts requiring action, such as entering a place for safety or approaching someone. In this verse, it highlights the urgency of seeking refuge from impending judgment.
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.
Sentence Structuregenerated
The main verb is בּוֹא, go, which governs the imperative command to enter the rocks. The structure includes several prepositional phrases that describe where to go and what to hide from, creating a vivid image of seeking refuge.
The sentence flows from the command to hide, with the prepositional phrases detailing the location and the reason for this action, emphasizing the need for protection from the fear of the LORD and His majestic splendor.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹא as εἰσέλθετε, which carries a similar imperative meaning of entering. This choice reflects the urgency of the command to seek safety.
The Greek word for rock, πέτρας, aligns with the Hebrew term, indicating a consistent understanding of the refuge being sought.
In plain words — the whole versegenerated
Isaiah 2:10 calls people to go into the rocks and hide in the dust to escape the terror of the LORD and His glorious majesty. This verse emphasizes the need for humility in the face of God's impending judgment and the consequences of pride.
Frequently Asked Questionsgenerated
Hiding in the rocks symbolizes seeking refuge from God's judgment, indicating a need for protection from His fearsome presence.
Hiding in the dust suggests humility and recognition of one's lowly state in contrast to God's majesty, highlighting the need for repentance.
The 'terror of the LORD' refers to the fear and dread associated with God's judgment and power, as seen throughout the prophetic literature.
This verse connects to the theme of pride by contrasting human arrogance with the majesty of God, illustrating that the proud will ultimately be humbled.
Reflection Questionsgenerated
- In what ways do I seek refuge in God during times of fear or uncertainty?
- How can I cultivate humility in my life, recognizing my need for God's mercy?
- What does it mean for me to acknowledge the majesty of God in my daily life?
- How can I respond to the call to hide in the dust before the LORD in my own spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the need to hide from the fear of the Lord and His glory.
Enter into the rock: Hide in the pit, covered by the ground, from the face of the fear of the Lord and from the glory of His majesty.Early Church Fathers on Isaiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEnter into the rock, and hide thee in the dust,.... As it was when Rome Pagan was destroyed, the kings, princes, and freemen called to the rocks to fall on them and hide them, Revelation 6:15 so it
Read John Gill on Isaiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEnter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
Read Robert Jamieson on Isaiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEnter into the rock, and hide thee in the dust: this is spoken ironically, and with derision. The sense is, Such dreadful calamities are coming upon you, that you will be ready to hide yourselves in rocks and caves of the earth, but all to no purpose. For fear of the Lord, and for the glory of his majesty; for fear of the glorious and terrible judgments of God.
Read Matthew Poole on Isaiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 2:10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.Ver. 10. Enter into the rock, and hide thee,] q.d., Do if thou canst; go where thou thinkest thou mayest be most secret and secure; but God’ s hand will surely find thee and ferret thee out, as it did the five kings of Canaan, hid in the cave of Makkedah, and as it did the wretched Jews, who were by the Romans pulled out of their privies and other lurking holes to the slaughter, at the last destruction of Jerusalem. Hoc autem perpetuo invenies apud peccatores, saith Oecolampadius here. This is ever usual with sinful persons, to desire to flee from God, but he meeteth them at…
Read John Trapp on Isaiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Enter into the rock.—The limestone caverns of Palestine were natural asylums in times of terror and dismay (Judges 6:2; Judges 15:8; 1 Samuel 13:6; 1 Samuel 14:11; 1 Samuel 24:3; 1 Kings 18:4). Here, as in Micah 1:4, we may probably trace the impression left by the earthquake under Uzziah (Amos 1:1), when the people fled in terror from the city (Zechariah 14:5). Isaiah foresees the recurrence of a like panic in the future.
Read Charles John Ellicott on Isaiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. "When he ariseth to strike the earth with terror."] On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here to the text a line, which in the 19th and 21st verses Isaiah 2:19; Isaiah 2:21 is repeated together with the preceding line, and has, I think, evidently been omitted by mistake in this place. The MS. here varies only in one letter from the reading of the other two verses; it has בארץ baarets, instead of הארץ haarets. None of De Rossi's MSS. confirm this addition. The line added is, When he ariseth to strike the earth with terror.
Read AdamClarke on Isaiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges10, 11. It is doubtful whether these verses should be connected with what precedes or with what follows. Each is of the nature of a refrain verse: note the resemblances in 10, 19, 21 and in 11, 17. (In the LXX. Isaiah 2:10 ends with “to terrify the earth,” as 19, 21.) Although no strophic arrangement can be traced, the verses obviously express the keynote of this part of the discourse.
Read Cambridge on Isaiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleEnter into the rock - That is, into the “holes or caverns” in the rocks, as a place of refuge and safety; compare Isaiah 2:19, and Revelation 6:15-16.
Read Albert Barnes on Isaiah 2 →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
Go into the rocks and hide in the dust from the terror of the LORD and the splendor of His majesty.
Enter into the rock, and hide in the dust, from before the terror of Yahweh, and from the glory of his majesty.
Go into the rocks and hide in the dust from the terror of the LORD and the splendor of His majesty.
Go up into the rocky cliffs, hide in the ground. Get away from the dreadful judgment of the Lord, from his royal splendor!
Tyndale line
¶ Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty.
Enter into the rock, and hide thee in the dust, from before the terror of the LORD, and from the glory of his majesty.
Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
Enter into the rocke, and hide thee in the dust from before the feare of the Lord, and from the glory of his maiestie.
Strictly literal
Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty.
Enter into a rock, and be hidden in dust, Because of the fear of Jehovah, And because of the honour of His excellency.
Enter into a rock, and be hidden in dust, || Because of the fear of YHWH, || And because of the honor of His excellence.
Enter into the rock, and hide thee in the dust, because of the dread of the Lord, and because of the glory of his majesty.
Go into the rocky places and hide in the ground from the terror of Yahweh and from the glory of his majesty.
From the Latin
Enter thou into the rock, and hide thee in the pit from the face of the fear of the Lord, and from the glory of his majesty.
Simplified
Run away into rock caves, hide underground from the terrifying presence of the Lord, from the glory of his majesty.
Go into a hole in the rock, covering yourselves with dust, in fear of the Lord, before the glory of his power.
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 (MT) of Isaiah 2:10 reads, "Go into the rocks and hide in the dust from the terror of the LORD and the splendor of His majesty." The Septuagint (LXX) has a word-by-word correspondence with the MT, agreeing on 8 out of 9 words, though its structure and articles differ due to its translation style. The Dead Sea Scrolls (4Q56) contain partial text that aligns with the MT, with two words restored and five supplied by an editor, indicating a close relationship with the MT. Another fragment from the Dead Sea Scrolls (4Q55) includes four words, with three supplied by an editor, further supporting the MT's wording. Overall, the primary witnesses largely agree with the MT, affirming its textual integrity in this verse.
בּ֣וֹא בַצּ֔וּר וְהִטָּמֵ֖ן בֶּֽעָפָ֑ר מִפְּנֵי֙ פַּ֣חַד יְהוָ֔ה וּמֵהֲדַ֖ר גְּאֹנֽוֹ׃
8 of the 9 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.
[בוא] [בצור] [והטמן] [בעפר] [מפני] פחד יהוה ומהדר גאונ׳ו
2 words on the leather — 2 partly restored, 5 supplied entire by an editor.
בוא [בצור] [והטמן] [בעפר]
4 words of the verse are on this fragment — 3 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 Isaiah 2:10
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.
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-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
Conj | V-Niphal-Impv-2ms — Conjunction · verb niphal imperative second person masculine singularHC/VNv2ms
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
הָדָר (hadar) refers to concepts of ornament, splendour, and honour, primarily in a poetic context. It is derived from a root meaning magnificence and encompasses beauty, glory, and majesty. The term captures a range of meanings related to excellence and goodliness.
הָדָר n.m. ornament, splendour, honour (chiefly poet.)
base
H1926 הָדָר ornament, splendour, honour (chiefly poet.)
1926 hadar haw-dawr'
from 1921; magnificence, i.e. ornament or splendor:--beauty,
comeliness, excellency, glorious, glory, goodly, honour,
majesty.
see HEBREW for 01921
הָדָר (ha.dar) — glory.
1) ornament, splendour, honour
1a) ornament
1b) splendour, majesty
1c) honour, glory
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms