Isaiah 21:10 — Word Study
WLCמְדֻשָׁתִ֖י וּבֶן־ גָּרְנִ֑י אֲשֶׁ֣ר שָׁמַ֗עְתִּי מֵאֵ֨ת יְהוָ֧ה צְבָא֛וֹת אֱלֹהֵ֥י יִשְׂרָאֵ֖ל הִגַּ֥דְתִּי לָכֶֽם׃ ס
BSAO my peoplebên [my threshing, my crushed ones] crushedmᵉdushshâh△ [trampled, downtrodden] on the threshing floorgôren [the place of separation and refinement] I tellnâgad■ [declare, make known] whatʼăsher I have heardshâmaʻ■ [received, listened to] fromʼêth the LORDYᵉhôvâh [Yehovah, the God of Israel] of Hoststsâbâʼ [the army of heaven, the God of angels] the Godʼĕlôhîym [Elohim, the supreme ruler] of IsraelYisrâʼêl [the descendants of Jacob, the chosen people]
| Greek | English | Parsing |
|---|---|---|
| מְדֻשָׁתִ֖י | O threshed one my | Noun common feminine singular construct, suffix |
| וּבֶן־ | and [the] son of | Conjunction, noun common masculine singular construct |
| גָּרְנִ֑י | threshing floor my | Noun common feminine singular construct, suffix |
| אֲשֶׁ֣ר | [that] which | Particle |
| שָׁמַ֗עְתִּי | I have heard | Verb, Qal, perfect first person common singular |
| מֵאֵ֨ת | from with | Preposition, preposition |
| יְהוָ֧ה | Yahweh | Noun proper |
| צְבָא֛וֹת | of hosts | Noun common, feminine plural absolute |
| אֱלֹהֵ֥י | [the] God of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| הִגַּ֥דְתִּי | I have told | Verb, Hiphil, perfect first person common singular |
| לָכֶֽם׃ ס | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O my people, crushed on the threshing floor, I tell you what I have heard from the LORD of Hosts, the God of Israel. |
| KJV | O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you. |
| ASV | O thou my threshing, and the grain of my floor! that which I have heard from Jehovah of hosts, the God of Israel, have I declared unto you. |
| YLT | O my threshing, and the son of my floor, That which I heard from Jehovah of Hosts, God of Israel, I have declared to you!' |
| WEB | You are my threshing, and the grain of my floor!” That which I have heard from Yahweh of Armies, the God of Israel, I have declared to you. |
| BBE | O my crushed ones, the grain of my floor! I have given you the word which came to me from the Lord of armies, the God of Israel. |
Translations agree on the key themes of suffering and divine revelation in this verse.
The main clause introduces the people and their condition, while the subordinate clauses elaborate on the source of the message and its divine origin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 21:10
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 — A Warning to Israelgenerated
Isaiah 21:10 reveals a poignant message from the prophet Isaiah to the people of Israel, who are depicted as crushed and oppressed. This verse is part of a broader narrative that addresses the consequences of their actions and the impending judgment they face. The imagery of the threshing floor signifies both suffering and the process of refinement, indicating a call to repentance and awareness of their state before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:15–16 | Behold, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff. |
| 2 | 2 Kings 13:7 | Jehoahaz had no army left, except fifty horsemen, ten chariots, and ten thousand foot soldiers, because the king of Aram had destroyed them and made them like the dust at threshing. |
| 3 | Jeremiah 51:33 | For this is what the LORD of Hosts, the God of Israel, says: “The Daughter of Babylon is like a threshing floor at the time it is trampled. In just a little while her harvest time will come.” |
| 4 | Micah 4:13 | Rise and thresh, O Daughter of Zion, for I will give you horns of iron and hooves of bronze to break to pieces many peoples. Then you will devote their gain to the LORD, their wealth to the Lord of all the earth. |
| 5 | Habakkuk 3:12 | You marched across the earth with fury; You threshed the nations in wrath. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְדֻשָׁתִ֖י, me.du.sha.Tigenerated
The word מְדֻשָֿה (*mdushshah*) is a feminine singular noun meaning 'threshed' or 'trampled'. It derives from the root that signifies the act of threshing, which involves separating grain from chaff. In this context, it metaphorically describes the oppressed state of the people, emphasizing their suffering and vulnerability.
This term appears only once in the Hebrew Bible, highlighting the unique and powerful imagery Isaiah employs to convey the message of distress. The use of the feminine form may also suggest a collective suffering, as it refers to the people as a whole.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses the term crushed for מְדֻשָׁתִ֖י.
Sentence Structuregenerated
The structure of this verse centers around two finite verbs: שָׁמַ֗עְתִּי, I have heard, and הִגַּ֥דְתִּי, I have told. These verbs anchor the sentence, with the rest of the phrases elaborating on the content of what Isaiah has heard and is declaring.
The order of the Hebrew words places emphasis on the condition of the people, followed by the declaration of the message from the LORD, creating a poignant contrast between their suffering and the divine revelation.
Septuagint Backgroundgenerated
The Septuagint translates מְדֻשָׁתִ֖י as καταλελειμμένοι, which means 'left behind' or 'abandoned'. This choice reflects a broader interpretation of the people's state, emphasizing not only their suffering but also a sense of forsakenness.
This rendering indicates a shift in focus from the physical act of threshing to the emotional and spiritual implications of abandonment, highlighting the depth of the people's plight.
In plain words — the whole versegenerated
Isaiah 21:10 expresses a message of distress from the prophet Isaiah to the people of Israel, who are described as crushed and oppressed. The imagery of being on the threshing floor signifies their suffering and the need for awareness of their situation before God.
Frequently Asked Questionsgenerated
This phrase symbolizes the suffering and oppression of the people, indicating their vulnerable state before God.
Isaiah emphasizes that his message is divinely inspired, highlighting the importance of the revelation he has received regarding the people's condition.
The threshing floor represents a place of separation and refinement, suggesting that the people's suffering may lead to a process of purification.
This verse reflects the recurring themes of judgment and hope found throughout Isaiah, calling the people to recognize their state and turn back to God.
Reflection Questionsgenerated
- In what ways do I see parallels between the suffering described in this verse and the struggles faced in our world today?
- How can I apply the message of awareness and repentance found in this verse to my own life?
- What does it mean for me to listen to what God is saying, as Isaiah emphasizes in this passage?
- How can I support those who are feeling crushed or oppressed in my community?
The early church on this verse — how the Fathers read it
Eusebius of Caesarea references this passage to highlight the condition of the forsaken people, emphasizing their suffering and the call to hear God's words.
Notice how in this passage he does not call those of the circumcision to hear the un-speakable words, but only those whom he calls “forsaken and tortured.” These were those of the time of the apostles who regretted and lamented the evil of…Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO my threshing, and the corn of my floor,.... Which may be understood either of the Babylonians, now threshed or punished by the Lord, and whom he had made use of as instruments for the punishment of
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you. My threshing - i:e., my people (the Jews), trodden down by Babylon.
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThreshing is here put for the corn threshed, as it is explained in the following words; the act being frequently put for the object, as captivity for the captives, fear for the thing feared, &c., as hath been noted before. And the corn threshed is here metaphorically put for people sorely afflicted and punished, which is oft expressed by threshing, as 41:15 , &c. This is spoken either, 1. Of the Jews, to whom he now turneth his speech, whom God did grievously thresh and afflict by the Babylonians, and whom he here comforts with these tidings, as if he had said, Though thou wilt be threshed first, yet Babylon shall be threshed last, and most dreadfully, and their threshing shall be thy…
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:10 O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.Ver. 10. O my threshing, and the corn of my floor.] That is, O my church and people, whom by so many tribulations I have hitherto been threshing, that I might sunder thee from the chaff, and make thee the "corn of the floor," or, as the Hebrew here hath it, "my son of the floor," and may lay thee up as pure grain in my garner. See Isaiah 28:27. That which I have heard from the Lord of hosts,] viz., That you, my poor countrymen, shall be threshed for a while, and winnowed by Babylon. See Isaiah 25:10; Isaiah 41:15 Jeremiah 51:33 Micah 4:13. Ut cum…
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) O my threshing, and the corn of my floor.—Literally, and child of my threshing-floor. . . The words are abrupt, and we have to read the thoughts that lie below them. The “child of the threshing-floor “is none other than Israel, thought of as the corn which is under God’s chastisements, Assyrian and Chaldæan invasions, Babylonian exile, and the like, severing the wheat from the chaff (Micah 4:12-13; Jeremiah 51:33; Matthew 3:3). The prophet looks on those chastisements with yearning pity, but he cannot “go beyond the word of the Lord” (Numbers 24:13), and this is all that he has to tell his people. The oppressor shall in the end be overthrown, but that which lies between the present and…
Read Charles John Ellicott on Isaiah 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. O my threshing] "O thou, the object upon which I shall exercise the severity of my discipline; that shalt lie under my afflicting hand, like corn spread upon the floor to be threshed out and winnowed, to separate the chaff from the wheat!" The image of threshing is frequently used by the Hebrew poets, with great elegance and force, to express the punishment of the wicked and the trial of the good, or the utter dispersion and destruction of God's enemies. Of the different ways of threshing in use among the Hebrews, and the manner of performing them, see the note on Isaiah 28:27. Our translators have taken the liberty of using the word threshing in a passive sense, to express the…
Read AdamClarke on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and Colleges10. The application to Israel, addressed as my threshing (i.e. threshed one) and my child of the threshing-floor—forcible figurative epithets of Israel as a nation crushed and down-trodden by the brutal tyranny of Babylon (cf. ch. Isaiah 41:15; Micah 4:12 f.; Jeremiah 51:33, &c.).
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleO my threshing - The words ‘to thresh,’ ‘to tread down,’ etc., are often used in the Scriptures to denote punishments inflicted on the enemies of God.
Read Albert Barnes on Isaiah 21 →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
O my people, crushed on the threshing floor, I tell you what I have heard from the LORD of Hosts, the God of Israel.
You are my threshing, and the grain of my floor!” That which I have heard from Yahweh of Armies, the God of Israel, I have declared to you.
O my people, crushed on the threshing floor, I tell you what I have heard from the LORD of Hosts, the God of Israel.
O my downtrodden people, crushed like stalks on the threshing floor, what I have heard from the Lord who commands armies, the God of Israel, I have reported to you.
Tyndale line
O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
O thou my threshing, and the grain of my floor! that which I have heard from Jehovah of hosts, the God of Israel, have I declared unto you.
O thou my threshing, and the corn of my floor: that which I have heard from the LORD of hosts, the God of Israel, have I declared unto you.
O my threshing, and the corn of my floor; that which I have heard from the LORD of hosts, the God of Israel, have I declared to you.
O my threshing, and the corne of my floore. That which I haue heard of the Lord of hostes, the God of Israel, haue I shewed vnto you.
Strictly literal
O my threshing, and the corn of my floor! What I have heard of Jehovah of hosts, the God of Israel, have I declared unto you.
O my threshing, and the son of my floor, That which I heard from Jehovah of Hosts, God of Israel, I have declared to you!'
O my threshing, and the son of my floor, || That which I heard from YHWH of Hosts, God of Israel, || I have declared to you!”
O my down-trodden [people,] and the son of my threshingfloor: that which I have heard from the Lord of hosts, the God of Israel, have I told unto you.
My threshed and winnowed ones, children of my threshing floor! What I have heard from Yahweh of hosts, the God of Israel, I have declared to you.
From the Latin
O my thrashing and the children of my door, that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you.
Simplified
My poor downtrodden people, so badly mistreated, I have told you what I have heard from the Lord Almighty, the God of Israel.
O my crushed ones, the grain of my floor! I have given you the word which came to me from the Lord of armies, the God of Israel.
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 aligns closely with the Septuagint, with 11 of the 12 words matching. The Dead Sea Scrolls also support the Masoretic Text, with minor variations that do not alter the overall message. The scrolls reflect a similar understanding of the verse, emphasizing the prophetic warning to the people.
מְדֻשָׁתִ֖י וּבֶן־ גָּרְנִ֑י אֲשֶׁ֣ר שָׁמַ֗עְתִּי מֵאֵ֨ת יְהוָ֧ה צְבָא֛וֹת אֱלֹהֵ֥י יִשְׂרָאֵ֖ל הִגַּ֥דְתִּי לָכֶֽם׃ ס
11 of the 12 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.
מדשת׳י ובן גדר׳י אשר שמעתי מאת יהוה צבאות אלוהי ישראל הגדתי ל׳כם
12 words on the leather.
[מדשת׳י] [ובן] [גרנ׳י] [אשר] [שמעתי] [מאת] יהוה צבאות אלהי ישראל הגדתי ל׳כם
5 words on the leather — 1 partly restored, 6 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 21:10
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.
The Hebrew word מְדֻשָֿׁה (*mdushshah*) means 'that which is threshed' and is derived from the root meaning to thresh. It refers to both the literal act of threshing and can figuratively describe down-trodden people. This term appears in Isaiah 21:10.
[מְדֻשָֿׁה] n.f. that which is threshed; Is 21:10
ref
H4098 [מְדֻשָֿׁה] that which is threshed
4098 mdushshah med-oosh-shaw'
from 1758; a threshing, i.e. (concretely and figuratively)
down-trodden people:--threshing.
see HEBREW for 01758
מְדֻשָֿׁה (me.dush.shah) — threshed.
that which is threshed, thing threshed
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
גֹּ֫רֶן (goren) refers to a threshing-floor, a smooth, open area used for separating grain from chaff. It can also denote a barn or void place. The word is derived from an unused root meaning to smooth, highlighting its association with flat, even surfaces.
גֹּ֫רֶן n.m. threshing-floor
base
H1637 גֹּ֫רֶן threshing-floor
1637 goren go'-ren
from an unused root meaning to smooth; a threshing- floor (as
made even); by analogy, any open area:--(barn, corn,
threshing- )floor, (threshing-, void) place.
גֹּ֫רֶן (go.ren) — threshing floor.
1) threshing-floor
2) (TWOT) barn, barn floor, corn floor, void place
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep — Preposition · prepositionHR/R
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
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
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.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp