Isaiah 21:2 — Word Study
WLCחָז֥וּת קָשָׁ֖ה הֻגַּד־ לִ֑י הַבּוֹגֵ֤ד׀ בּוֹגֵד֙ וְהַשּׁוֹדֵ֣ד׀ שׁוֹדֵ֔ד עֲלִ֤י עֵילָם֙ צוּרִ֣י מָדַ֔י כָּל־ אַנְחָתָ֖ה הִשְׁבַּֽתִּי׃
BSAA direqâsheh [grievous, severe] visionchâzûwth [a striking appearance or revelation] is declarednâgad■ [told, revealed openly] The traitorbâgad [transgressor, one who acts unfaithfully] still betraysbâgad [deals treacherously, acts deceitfully] and the destroyershâdad [one who ruins, devastates] still destroysshâdad [ruins, devastates] Go upʻâlâh [ascend, rise] O ElamʻÊylâm [a region, a son of Shem] Lay siegetsûwr [besiege, confine] O MediaMâday [a people, a land northwest of Persia] I will put an endshâbath■ [cause to cease, stop] to allkôl [everything, the entirety] her groaningʼănâchâh [sighing, sound of sadness or pain]
| Greek | English | Parsing |
|---|---|---|
| חָז֥וּת | a vision | Noun common, feminine singular absolute |
| קָשָׁ֖ה | severe | Adj |
| הֻגַּד־ | it has been told | Verb, Hophal, perfect third person masculine singular |
| לִ֑י | to me | Preposition, suffix |
| הַבּוֹגֵ֤ד׀ | the traitor | Particle, verb qal participle (active) masculine singular |
| בּוֹגֵד֙ | [is] acting treacherously | Verb, Qal, participle (active) masculine singular |
| וְהַשּׁוֹדֵ֣ד׀ | and the destroyer | Conjunction, particle, verb qal participle (active) masculine singular |
| שׁוֹדֵ֔ד | [is] destroying | Verb, Qal, participle (active) masculine singular |
| עֲלִ֤י | go up | Verb, Qal, imperative second person feminine singular |
| עֵילָם֙ | O Elam | Noun proper |
| צוּרִ֣י | lay siege | Verb, Qal, imperative second person feminine singular |
| מָדַ֔י | O Media | Noun proper |
| כָּל־ | all | Noun common, masculine singular construct |
| אַנְחָתָ֖ה | groaning its | Noun common feminine singular construct, suffix |
| הִשְׁבַּֽתִּי׃ | I will cause to cease | Verb, Hiphil, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.” |
| KJV | A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. |
| ASV | A grievous vision is declared unto me; the treacherous man dealeth treacherously, and the destroyer destroyeth. Go up, O Elam; besiege, O Media; all the sighing thereof have I made to cease. |
| YLT | A hard vision hath been declared to me, The treacherous dealer is dealing treacherously, And the destroyer is destroying. Go up, O Elam, besiege, O Media, All its sighing I have caused to cease. |
| WEB | A grievous vision is declared to me. The treacherous man deals treacherously, and the destroyer destroys. Go up, Elam; attack! I have stopped all of Media’s sighing. |
| BBE | A vision of fear comes before my eyes; the worker of deceit goes on in his false way, and the waster goes on making waste. Up! Elam; to the attack! Media; I have put an end to her sorrow. |
Where they part company is in the verbs describing actions — see How Translations Differ.
The structure reveals a main declaration followed by multiple actions and commands, emphasizing the urgency of the vision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַד
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 21:2
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 Burden Against the Desert by the Seagenerated
Isaiah 21:2 presents a dire vision given to Isaiah, highlighting the themes of betrayal and destruction. This vision serves as a warning about the actions of the traitor and the destroyer, emphasizing the severity of the situation faced by Elam and Media. The surrounding verses elaborate on the anguish and turmoil that accompany this revelation, illustrating the broader context of judgment and conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 60:3 | You have shown Your people hardship; we are staggered from the wine You made us drink. |
| 2 | Proverbs 13:15 | Good understanding wins favor, but the way of the faithless is difficult. |
| 3 | Isaiah 24:16 | From the ends of the earth we hear singing: “Glory to the Righteous One.” But I said, “I am wasting away! I am wasting away! Woe is me.” The treacherous betray; the treacherous deal in treachery. |
| 4 | Isaiah 33:1 | Woe to you, O destroyer never destroyed, O traitor never betrayed! When you have finished destroying, you will be destroyed. When you have finished betraying, you will be betrayed. |
| 5 | 1 Samuel 24:13 | As the old proverb says, ‘Wickedness proceeds from the wicked.’ But my hand will never be against you. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — חָזוּת, cha.Zutgenerated
The word חָזוּת (chazuwth) refers to a vision or striking appearance, often linked to prophetic revelations. It is derived from the root for 'look', indicating a notable presence or revelation. This term captures the essence of a divine message conveyed to the prophet, emphasizing its importance in the context of the prophecy.
In this verse, the vision is declared to Isaiah, indicating that it is not merely a personal experience but a message meant for others. The use of this word sets the tone for the gravity of the situation being revealed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key terms in this verse, including vision for חָזוּת, severe for קָשָׁה, and traitor for הַבּוֹגֵד.
Sentence Structuregenerated
The finite verb הֻגַּד (hu.gad) governs the verse, with a series of clauses that describe the vision and the actions of the traitor and destroyer. The structure emphasizes the ongoing nature of these actions, as both the traitor and destroyer are described in the present tense.
The Hebrew word order places the vision's declaration at the forefront, followed by the descriptions of the traitor and destroyer, which serves to highlight the urgency and severity of the prophetic message.
Septuagint Backgroundgenerated
The Septuagint translates הֻגַּד as ἀνηγγέλη, meaning 'it has been announced.' This choice reflects a similar emphasis on the public declaration of the vision, aligning with the Hebrew meaning while also suggesting a broader audience for the message.
The translation of קָשָׁה as σκληρῶν indicates a focus on the harshness of the situation, reinforcing the severity conveyed in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 21:2 shares a severe vision that Isaiah has received, warning about betrayal and destruction. He calls out to Elam and Media, indicating the need for action against them. This vision highlights the ongoing treachery and the pain it causes, emphasizing the urgency of the situation.
Frequently Asked Questionsgenerated
The vision signifies a warning about betrayal and destruction, particularly related to the actions of Elam and Media.
The traitor refers to those who act unfaithfully, embodying deceit and treachery in their actions.
To lay siege means to confine or besiege, indicating a call to action against Media in the context of the vision.
This vision is part of Isaiah's broader prophetic messages that often address judgment, conflict, and the consequences of unfaithfulness.
Reflection Questionsgenerated
- In what ways do I see betrayal or destruction in the world around me?
- How can I remain faithful in the face of treachery?
- What actions can I take to respond to situations of conflict or injustice?
- How does this vision challenge my understanding of God's judgment and mercy?
The early church on this verse — how the Fathers read it
Gregory of Nazianzus references this verse to illustrate the relationship of the Trinity, highlighting the revelation of the Spirit in the context of the vision.
We receive the Son’s light from the Father’s light in the light of the Spirit: that is what we ourselves have seen and what we now proclaim—it is the plain and simple explanation of the Trinity.Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA grievous vision is declared unto me,.... The prophet; meaning the vision of Babylon's destruction, which was "hard", as the word signifies, and might seem harsh and cruel; not to him, nor to the
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA grievous vision; a vision or prophecy, containing dreadful calamities which were to fall upon Babylon. The treacherous dealer dealeth treacherously, and the spoiler spoileth: this is spoken either, 1. Of the Chaldeans, as their sin, for which God sends the following judgment. So the sense is, The Chaldeans still persist in the practice of treachery and rapine, to which they have been so long accustomed. Or, 2. Of the Medes and Persians, who are here noted to pay the Babylonians in their own coin, and to use the same treachery and violence towards them which they had done to others. To which purpose the words are and may well be rendered otherwise; either thus, the treacherous dealer hath…
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.Ver. 2. A grievous vision.] Heb., Hard, harsh, tyrannorum speculum: here is hard for hard; God loveth to retaliate. Babylon had been the "maul of the earth"; now a hard messenger is sent, a harsh vision is declared against her. They who do what they should not, shall hear what they would not; a burdenous prophecy, a grievous vision. This "treacherous dealer dealeth treacherously, and this spoiler spoileth," for so some read the next words. The treacherous dealer dealeth treacherously.] Or, O…
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) A grievous vision . . .—The verse contains, as it were, the three tableaux that came in succession before the prophet’s gaze: (1) The treacherous dealer, the Assyro-Chaldæan power, spoiling and oppressing, breaking treaties, and, as its kings boasted (Habakkuk 2:5; Records of the Past, vii. 42, 44), “removing landmarks.” (2) The summons to Elam and Media to put an end to this tyranny. (3) The oppressed peoples ceasing to sigh, and rejoicing in their liberation. Elam appears here as combined with Media, which is named in Isaiah 13:17 as the only destroyer of Babylon, and this has been urged as evidence of a later date. As a matter of fact, however, Sargon at this very time was carrying…
Read Charles John Ellicott on Isaiah 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The treacherous dealer dealeth treacherously, and the spoiler spoileth - "The plunderer is plundered, and the destroyer is destroyed."] הבוגד בוגד והשודד שודד habboged boged vehashshoded shoded. The MSS. vary in expressing or omitting the ו vau, in these four words. Ten MSS. of Kennicott are without the ו vau in the second word, and eight MSS. are without the ו vau in the fourth word; which justifies Symmachus, who has rendered them passively: ὁαθετωναθετειταικαιὁταλαιπωριζωνταλαιπωρει. He read בגוד שדוד bagud shadud. Cocceius (Lexicon in voce) observes that the Chaldee very often renders the verb בגד bagad, by בזז bazaz, he spoiled; and in this place, and in Isaiah 33:1, by the…
Read AdamClarke on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and Colleges2. A grievous (lit. “hard”) vision is declared unto me]—by the “watchman,” Isaiah 21:6. “Hard” may mean either “calamitous” (1 Kings 14:6) or “difficult,” “hard of interpretation” (John 6:60). the treacherous dealer … spoileth] Cf. ch. Isaiah 24:16. It is difficult to decide whether this is a description of the besieging foe or of the conduct of the Babylonians towards their captives. The former view might be defended by Isaiah 33:1 (assuming that the Assyrians are there alluded to) but it requires us to substitute for “treacherous dealer,” “robber,” which is not the exact sense of the word. The other alternative is supported by the last clause of this verse (see below). Elam … Media] The…
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleA grievous vision - Margin, as in Hebrew ‘Hard.’ On the word ‘vision,’ see the note at Isaiah 1:1. The sense here is, that the vision which the prophet saw was one that indicated great calamity Isaiah 21:3-4.
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
A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.”
A grievous vision is declared to me. The treacherous man deals treacherously, and the destroyer destroys. Go up, Elam; attack! I have stopped all of Media’s sighing.
A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.”
I have received a distressing message: “The deceiver deceives, the destroyer destroys. Attack, you Elamites! Lay siege, you Medes! I will put an end to all the groaning!”
Tyndale line
A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.
A grievous vision is declared unto me; the treacherous man dealeth treacherously, and the destroyer destroyeth. Go up, O Elam; besiege, O Media; all the sighing thereof have I made to cease.
A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam; besiege, O Media; all the sighing thereof have I made to cease.
A grievous vision is declared to me; the treacherous dealer dealeth treacherously, and the spoiler plundereth. Go up, O Elam: besiege, O Media; all her sighing have I made to cease.
A grieuous vision was shewed vnto me, The transgressour against a transgressour, and the destroyer against a destroyer. Goe vp Elam, besiege Media: I haue caused all the mourning thereof to cease.
Strictly literal
A grievous vision is declared unto me: the treacherous dealeth treacherously, and the spoiler spoileth. Go up, Elam! besiege, Media! All the sighing thereof have I made to cease.
A hard vision hath been declared to me, The treacherous dealer is dealing treacherously, And the destroyer is destroying. Go up, O Elam, besiege, O Media, All its sighing I have caused to cease.
A hard vision has been declared to me, || The treacherous dealer is dealing treacherously, || And the destroyer is destroying. Go up, O Elam, besiege, O Media, || I have caused all its sighing to cease.
A hard vision hath been told unto me; the traitor dealeth treacherously, and the spoiler spoileth. “Go up, O 'Elam; besiege, O Media;” all sighing have I caused to cease.
A distressing vision has been given to me: the treacherous man deals treacherously, and the destroyer destroys. Go up and attack, Elam; besiege, Media; I will stop all her groaning.
From the Latin
A grievous vision is told me: he that is unfaithful dealeth unfaithfully: and he that is a spoiler, spoileth. Go up, O Elam, besiege, O Mede: I have made all the mourning thereof to cease.
Simplified
a horrifying vision that has been explained to me. The betrayer still betrays; the destroyer still destroys. Elamites and Medes, go ahead, attack and lay siege to Babylon, for I'm putting a stop to all the pain it has caused.
A vision of fear comes before my eyes; the worker of deceit goes on in his false way, and the waster goes on making waste. Up! Elam; to the attack! Media; I have put an end to her sorrow.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely, with the essential phrases matching in both. The Septuagint, while not a direct match in word order, captures the overall meaning of the vision and its implications.
חָז֥וּת קָשָׁ֖ה הֻגַּד־ לִ֑י הַבּוֹגֵ֤ד׀ בּוֹגֵד֙ וְהַשּׁוֹדֵ֣ד׀ שׁוֹדֵ֔ד עֲלִ֤י עֵילָם֙ צוּרִ֣י מָדַ֔י כָּל־ אַנְחָתָ֖ה הִשְׁבַּֽתִּי׃
9 of the 15 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.
חזות קשה היגד ל׳י הבוגד בוגד והשודד שודד עלי עילם צירי מדי כול אנחת׳ה השבתי
15 words on the leather.
[חזות] [קשה] [הגד] [ל׳י] [הבוגד] [בוגד] [והשודד] [שודד] [עלי] [עילם] [צורי] [מדי] השבתי
13 words of the verse are on this fragment — 1 partly restored, 12 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 21:2
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.
חָזוּת (chazuwth) refers to a vision or striking appearance, often linked to prophetic revelations or agreements. It is derived from the root word for 'look' and encompasses meanings such as conspicuousness and notable presence. The entries consistently highlight its use in contexts related to vision and appearance.
חָזוּת n.f. vision, conspicuousness
base
H2380 חָזוּת vision, conspicuousness
2380 chazuwth khaw-zooth'
from 2372; a look; hence (figuratively) striking appearance,
revelation, or (by implication) compact:--agreement, notable
(one), vision.
see HEBREW for 02372
חָזוּת (cha.zut) — vision.
1) vision, conspicuousness
1a) vision, oracle of a prophet
1a1) agreement
1b) conspicuousness in appearance
N-fs — Noun common · feminine singular absoluteHNcfsa
vizh'-un (chazon, chizzayon, mar'ah; horama, optasia): Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as "trains of fantastic images." Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Ps 89:19; Pr 29:18; compare Am 8:11,12;
Vision
(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM.
קָשֶׁה (qasheh) means hard or severe, with applications ranging from physical hardness to emotional severity. It can describe someone as obstinate or cruel, and it is used in contexts like difficult situations or intense emotions. The entries indicate a range of meanings including rigorous and stiff-necked, but do not present any significant disagreement.
קָשֶׁה adj. hard, severe
base
H7186 קָשֶׁה hard, severe
7186 qasheh kaw-sheh'
from 7185; severe (in various applications):--churlish,
cruel, grievous, hard((-hearted), thing), heavy, + impudent,
obstinate, prevailed, rough(-ly), sore, sorrowful,
stiff((necked)), stubborn, + in trouble.
see HEBREW for 07185
קָשֶׁה (qa.sheh) — severe.
1) hard, cruel, severe, obstinate
1a) hard, difficult
1b) severe
1c) fierce, intense, vehement
1d) stubborn, stiff of neck, stiff-necked
1e) rigorous (of battle)
Adj — AdjHAafsa
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-Hophal-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
→ (Betrayer)
→ Judas Mt 26:14-16,46-50; Mr 14:10,11,43-45; Lu 22:3-6,21-23,47,48; Joh 13:2,27-30; 18:2-8,13
→ See TREASON
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
Conj | Art | V-Qal — Conjunction · particle · verb qal participle (active) masculine singularHC/Td/Vqrmsa
de-stroi'-er: In several passages the word designates a supernatural agent of destruction, or destroying angel, executing Divine judgment.
(1) In Ex 12:23, of the "destroyer" who smote the first-born in Egypt, again referred to under the same title in Heb 11:28 the Revised Version (British and American) (the King James Version "he that destroyed").
(2) In Job 33:22, "the destroyers" (literally, "they that cause to die") = the angels of death that are ready to take away a man's life during severe illness. No exact parallel to this is found in the Old Testament. The nearest approach is "the angel that destroyed the people" by pestilence (2Sa 24:16,17 parallel
Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
The Hebrew word עֵילָם (*Eylam*) refers primarily to Elam, a region and its people, descendants of Shem. It encompasses various individuals, including heads of families among the exiles, a chief in Benjamin, and a Levite. The term is linked to the concept of 'eternity' and appears in contexts related to the Exile and Return, as well as genealogies from the time of the Patriarchs.
עֵילָם n.pr.gent. et terr. Elam
base
עֵילָם n.pr.m.
heads of families of returned exiles
a chief of people
name in Benjamin
Levite name
a priest
base
H5867a עֵילָם n. pr. gent. et terr. Elam H5867b עֵילָם . heads of families of returned exiles
. a chief of people
. name in Benjamin
. Levite name
. a priest
5867 `Eylam ay-lawm'
or mOwlam (Ezra 10:2; Jeremiah 49:36) {o-lawm'}; probably
from 5956; hidden, i.e. distant; Elam, a son of Shem and his
descendants, with their country; also of six
Israelites:--Elam.
see HEBREW for 05956
עֵילָם (e.lam) — Elam.
§ Elam = "eternity"
a province east of Babylon and northeast of the lower Tigris
עֵילָם (e.lam) — Elam.
A man living at the time of Exile and Return, first mentioned at Ezr.2.7
§ Elam = "eternity"
1) a Korhite Levite in the time of David
2) a chief man of the tribe of Benjamin
3) ancestor of a family of exiles who returned with Zerubbabel
4) a chief of the people who signed the covenant with Nehemiah
5) another ancestor of another family of exiles who returned with Zerubbabel
6) a priest who assisted at the dedication of the wall of Jerusalem in the time of Nehemiah
7) another head of a family of returning exiles
עֵילָם (e.lam) — Elam.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Elam = "eternity"
N-proper — Noun properHNpl
Elam
Highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning “high.”
“The inhabitants of Elam, or ‘the Highlands,’ to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
“The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears…
(eternity). This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place…
1. The region afterwards called Persia, Ge 14:1. It was called Elam after a son of Shem, Ge 10:22. It corresponded to the Elymais of Greek and Roman writers, which comprehended a part of Susiana, now Khusistan or more probably included the whole of Susiana. The city Susa, or Shushan, was in it, Da 8:2. See also Ac 2:9.
צוּר (tsur) is a Hebrew verb with a range of meanings including to confine, bind, or besiege, as well as to show hostility or to fashion. It can imply both literal and figurative applications, such as being an adversary or enclosing something. The entries indicate that it covers various contexts, from distressing to fortifying.
צוּר vb. confine, bind, besiege
base
[צוּר] vb. shew hostility to, treat as foe
base
[צוּר] vb. fashion, delineate
base
H6696a צוּר confine, bind, besiege H6696b צוּר shew hostility to, treat as foe H6696c צוּר fashion, delineate
6696 tsuwr tsoor
a primitive root; to cramp, i.e. confine (in many
applications, literally and figuratively, formative or
hostile):--adversary, assault, beset, besiege, bind (up),
cast, distress, fashion, fortify, inclose, lay siege, put up
in bags.
צוּר (tsur) — to confine.
1) to bind, besiege, confine, cramp
1a) (Qal)
1a1) to confine, secure
1a2) to shut in, beseige
1a3) to shut up, enclose
צוּר (tsur) — to provoke.
(Qal) to show hostility to, be an adversary, treat as foe
צוּר (tsur) — to form.
(Qal) to form, fashion, delineate
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
sej (matsor (De 28:52,53; 1Ki 15:27; 2Ki 25:2; Isa 29:3; Eze 4:2); "to be besieged," "to suffer siege," ba-matsor bo' (De 20:19; 2Ki 24:10; 25:2)):
1. In Early Hebrew History
2. In the Monarchy
3. Preliminaries to Siege
4. Siege Operations: Attack
(1) Investment of City
(2) Line of Circumvallation
(3) Mound, or Earthworks
(4) Battering-Rams
(5) Storming of Walls and Rushing of Breach
5. Siege Operations: Defense
6. Raising of Siege
7. Horrors of Siege and Capture
8. Siege in the New Testament
LITERATURE
→ An offer of peace must be made to the city before beginning a De 20:10-12
→ Conducted by erecting embankments parallel to the walls of the besieged city De 20:19,20; Isa 29:3; 37:33
→ Battering-rams used in
See BATTERING-RAMS
→ Distress of the inhabitants during a 2Ki 6:24-29; 25:3; Isa 9:20; 36:12; Jer 19:9
מָדַי (Maday) refers to the Medes or Media, a people descended from Japheth, mentioned in Genesis 10:2. The term denotes both the people and their territory, described as located northwest of Persia and surrounding the Caspian Sea. The name is derived from the concept of 'middle land.' Brown-Driver-Briggs and other lexicons agree on these definitions without notable disagreement.
מָדַי n.pr.gent. et terr. Medes, Media
people, as ‘son’ of Japhet
of land alone = Media
base
H4074 מָדַי Medes, Media
4074 Maday maw-dah'-ee
of foreign derivation; Madai, a country of central
Asia:--Madai, Medes, Media.
מָדַי (ma.day) — Madai.
A man living at the time of the Patriarchs, first mentioned at Gen.10.2;
son of: Japheth (H3315);
brother of: Gomer (H1586), Magog (H4031), Javan (H3120), Tubal (H8422), Meshech (H4902) and Tiras (H8494)
§ Media or Medes or Madai = "middle land"
1) a people descended from the son of Japheth and who inhabited the territory of Media
2) land inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
מָדַי (ma.day) — Media.
§ Media = "middle land"
Land inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
מָדַי (ma.day) — Mede.
also called Mede frequently
N-proper — Noun properHNpl
me'-di-a (madhay; Achaem. Persian Mada; Media): Lay to the West and Southwest of the Caspian, and extended thence to the Zagrus Mountains on the West On the North in later times it was bounded by the rivers Araxes and Cyrus, which separated it from Armenia. Its eastern boundaries were formed by Hyrcania and the Great Salt Desert (now called the Kavir), and it was bounded on the South by Susiana. In earlier times its limits were somewhat indefinite. It included Atropatene, (Armenian Atrpatakan, the name, "Fire-guarding," showing devotion to the worship of Fire) to the North, and Media Magna to the South, the former being the present A'zarbaijan. Near the Caspian the country is low, damp and unhealthy, but inland most of it is high and mountainous, Mt. Demavand in the Alburz range reaching 18,600 ft. Atropatene was famed for the fertility of its valleys and table-lands, except toward the…
Media
Heb. Madai, which is rendered in the Authorized Version (1) “Madai,” Gen. 10:2; (2) “Medes,” 2 Kings 17:6; 18:11; (3) “Media,” Esther 1:3; 10:2; Isa. 21:2; Dan. 8:20; (4) “Mede,” only in Dan. 11:1.
We first hear of this people in the Assyrian cuneiform records, under the name of Amada, about B.C. 840. They appear to have been a branch of the Aryans, who came from the east bank of the Indus, and were probably the predominant race for a while in the Mesopotamian valley. They consisted for three or four centuries of a number of tribes, each ruled by its…
Called by the Hebrews MADAI, and supposed to have been peopled by the descendants of Madai the son of Japheth, Ge 10:2; extended itself on the west and south of the Caspian Sea, from Armenia and Assyria on the north and west, to Farsistan or Persia proper on the south; and included the districts now called Shirvan, Adserbijan, Ghilan, Masanderan, and Irak Adjemi. It covered a territory larger than that of Spain, lying between 32 degrees and 40 degrees of north latitude, and was one of the most fertile and earliest cultivated among the kingdoms of Asia. It had two grand divisions, of which the northwestern was called Atropatene, or Lesser Media, and the southern Greater Media. The former corresponds to the modern Abserbijan, now, as formerly, a province of the Persian empire, on the west of the Caspian, surrounded by high mountains of…
measure; habit; covering
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֲנָחָה (anachah) refers to sighing or groaning, often associated with expressions of grief or physical distress. The term appears in poetic and late contexts, and its usage encompasses both mournful and general sighing. There are no significant disagreements among the lexicons regarding its meaning.
אֲנָחָה n.f. sighing, groaning (poet. & late)
base
H585 אֲנָחָה sighing, groaning (poet. & late)
585 'anachah an-aw-khaw'
from 585; sighing:--groaning, mourn, sigh.
see HEBREW for 0585
אֲנָחָה (a.na.chah) — sighing.
sighing, groaning (expression of grief or physical distress)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (