Isaiah 21:4 — Word Study
WLCתָּעָ֣ה לְבָבִ֔י פַּלָּצ֖וּת בִּֽעֲתָ֑תְנִי אֵ֚ת נֶ֣שֶׁף חִשְׁקִ֔י שָׂ֥ם לִ֖י לַחֲרָדָֽה׃
BSAMy heartlêbâb [mind, innermost being] falterstâʻâh■ [goes astray, wanders] ◂fearpallâtsûwth [fearfulness, terror] makes me tremblebâʻath■ [shudder, quake] The twilightnesheph [dawn or dusk, time of breeze] I desiredchêsheq has turnedsûwm■ [been set] to horrorchărâdâh [fear, anxiety]
| Greek | English | Parsing |
|---|---|---|
| תָּעָ֣ה | it has wandered | Verb, Qal, perfect third person masculine singular |
| לְבָבִ֔י | heart my | Noun common masculine singular construct, suffix |
| פַּלָּצ֖וּת | shuddering | Noun common, feminine singular absolute |
| בִּֽעֲתָ֑תְנִי | it has overwhelmed me | Verb piel perfect third person feminine singular, suffix |
| אֵ֚ת | the object marker | Particle |
| נֶ֣שֶׁף | [the] twilight of | Noun common, masculine singular construct |
| חִשְׁקִ֔י | desire my | Noun common masculine singular construct, suffix |
| שָׂ֥ם | it has made | Verb, Qal, perfect third person masculine singular |
| לִ֖י | for me | Preposition, suffix |
| לַחֲרָדָֽה׃ | trembling | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My heart falters; fear makes me tremble. The twilight of my desire has turned to horror. |
| KJV | My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. |
| ASV | My heart fluttereth, horror hath affrighted me; the twilight that I desired hath been turned into trembling unto me. |
| YLT | Wandered hath my heart, trembling hath terrified me, The twilight of my desire He hath made a fear to me, |
| WEB | My heart flutters. Horror has frightened me. The twilight that I desired has been turned into trembling for me. |
| BBE | My mind is wandering, fear has overcome me: the evening of my desire has been turned into shaking for me. |
Translations agree on the emotional tone of the verse, emphasizing the speaker's turmoil.
The structure is layered, with the main clause followed by descriptive phrases that elaborate on the emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפַּלָּצוּת
verbתָּעָה
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 21:4
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 of Prophecygenerated
Isaiah 21:4 reveals the speaker's profound emotional state, marked by fear and confusion. This verse is part of a larger prophetic message that conveys the weight of impending judgment and the turmoil it brings. The imagery of twilight and desire turning to horror illustrates the transition from hope to despair, reflecting the broader themes of prophecy found throughout the book of Isaiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:11–14 | Woe to those who rise early in the morning in pursuit of strong drink, who linger into the evening, to be inflamed by wine. |
| 2 | 1 Samuel 25:36–38 | When Abigail returned to Nabal, there he was in the house, holding a feast fit for a king, in high spirits and very drunk. So she told him nothing until morning light. |
| 3 | 2 Samuel 13:28–29 | Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!” |
| 4 | Esther 5:12 | “What is more,” Haman added, “Queen Esther invited no one but me to join the king at the banquet she prepared, and I am invited back tomorrow along with the king. |
| 5 | Esther 7:6–10 | Esther replied, “The adversary and enemy is this wicked man—Haman!” And Haman stood in terror before the king and queen. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תָּעָה, ta.'Ahgenerated
The verb תָּעָה (ta'ah) is a perfect form, indicating a completed action: the heart has wandered or strayed. This word encompasses both physical and moral wandering, suggesting a profound disorientation of the innermost being.
In this context, the wandering heart signifies a loss of clarity and direction, overwhelmed by fear. The emotional turmoil is not just a momentary lapse but indicates a deeper struggle within the speaker's psyche.
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 finite verb תָּעָה governs the verse, leading with the subject לְבָבִי and followed by two clauses describing the effects of fear and the transition of desire to horror. This structure emphasizes the emotional progression.
The arrangement of phrases highlights the cause-and-effect relationship between the heart's wandering and the ensuing fear, reflecting the Hebrew preference for expressing complex emotions through layered clauses.
Septuagint Backgroundgenerated
The Septuagint translates תָּעָה with the Greek word ἀπώλεια, suggesting a sense of loss or destruction. This choice indicates a broader interpretation of the heart's wandering as not just straying but leading to ruin.
This rendering aligns with the overall tone of despair present in the Greek text, which may emphasize the severity of the speaker's emotional state.
In plain words — the whole versegenerated
Isaiah 21:4 expresses a deep emotional struggle, where the speaker's heart feels lost and overwhelmed by fear. The imagery of twilight signifies a shift from desire to horror, capturing the essence of despair in a prophetic context.
Frequently Asked Questionsgenerated
It signifies a loss of direction and clarity, indicating emotional turmoil and confusion.
Fear causes the speaker to tremble, illustrating the depth of their anxiety and distress.
Twilight represents a transitional state, highlighting the shift from hope and desire to fear and horror.
Translations consistently convey the themes of faltering and trembling, capturing the essence of the speaker's emotional state.
Reflection Questionsgenerated
- In what areas of my life do I feel my heart wandering or lost?
- How can I confront fears that overwhelm me, as described in this verse?
- What does the shift from desire to horror teach me about my own emotional transitions?
- How can I find clarity and direction when I feel overwhelmed by anxiety?
The early church on this verse — how the Fathers read it
Early commentators like Jerome reflect on the emotional and prophetic significance of this verse, drawing connections to other biblical texts.
[Daniel 5:30-31] "On that same night Belshazzar, King of the Chaldeans, was slain,Early Church Fathers on Isaiah 21 →
I fell down when I heard, I was troubled when I saw: my heart grew faint, darkness overwhelmed me: Babylon, my beloved, has become a wonder to me. Set the table, watch those who eat and drink: rise up, princes, take the shield.Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy heart panted,.... Fluttered about, and could hardly keep its place: or, "my mind wandered" (r); like a person in distraction and confusion, that knew not what to think say or do: fearfulness
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. My heart panted , [ taa`aah (H8582)] - literally, erred: so palpitated (Psalms 38:10).
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe night of my pleasure; the night, in which I used to have a sweet repose and sleep. He seems to have had this vision in a night. But withal this horror of the prophet by night was typical, and did signify that grievous horror and destruction which should befall the Babylonians in a night of great feasting and jollity, as it did, ,30. Hath he, God, who showed him that vision, turned into fear unto me; into a time and matter of fear.
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:4 My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.Ver. 4. My heart panted.] Or, Fluttereth to and fro, as not able to keep in its place. Viro impio calamitatibus presso nihil desperatius est. Nothing is more hopeless and crest fallen than a wicked man in distress: for what reason? his life and hopes end together. The night of my pleasure hath he turned into fear.] That dreadful and dismal night, intended for a revelling night, and dedicated to the honour of Shac: but the handwriting on the wall and the irruption of the Persians marred the mirth.
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The night of my pleasure . . .—The words point to the prophet’s longing for the darkness of night, either as a time of rest from his labour, or, more probably, for contemplation and prayer (Psalms 119:148), and to the invasion of that rest by the vision of terror. The suggestion that the prophet speaks as identifying himself with the Babylonians, and refers to the capture of their city during a night of revelry (Daniel 5:1; Daniel 5:30; Herod., i. 121; Xenoph. Cyrop., vii. 23), is hardly tenable.
Read Charles John Ellicott on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and Colleges4. My heart panted] lit. strayeth; as we should say “my reason reels.” “Heart,” as often, is used of the intellect. fearfulness] R.V. horror. the night of my pleasure] i.e. “my pleasant evening hours,” favourable for visionary communications and therefore dear to a prophet. (Job 4:13). hath he turned] Better: “is turned”; or “it (the vision) turns.” fear] trembling (as R.V.).
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleMy heart panted - Margin, ‘My mind wandered.’ The Hebrew word rendered ‘panted’ (תעה tâ‛âh) means to wander about; to stagger; to be giddy; and is applied often to one that staggers by being intoxicated.
Read Albert Barnes on Isaiah 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. Loins filled with pain — In these verses is described the experiences of a mind frenzied by a prospective view of Babylonian wrongs.
Read Daniel Denison Whedon 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
My heart falters; fear makes me tremble. The twilight of my desire has turned to horror.
My heart flutters. Horror has frightened me. The twilight that I desired has been turned into trembling for me.
My heart falters; fear makes me tremble. The twilight I desired has turned to horror.
My heart palpitates, I shake in fear; the twilight I desired has brought me terror.
Tyndale line
My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.
My heart fluttereth, horror hath affrighted me; the twilight that I desired hath been turned into trembling unto me.
My heart panteth, horror hath affrighted me: the twilight that I desired hath been turned into trembling unto me.
My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear to me.
Mine heart failed: fearefulnesse troubled me: the night of my pleasures hath he turned into feare vnto me.
Strictly literal
My heart panteth, horror affrighteth me: the night of my pleasure hath he turned into trembling unto me.
Wandered hath my heart, trembling hath terrified me, The twilight of my desire He hath made a fear to me,
My heart has wandered, trembling has terrified me, || He has made the twilight of my desire a fear to me,
My heart wandereth astray, dread affrighteth me: the evening of my pleasure hath he turned unto me into terror.
My heart pounds; I shake with fear. Twilight was my desire, but it brought me terror.
From the Latin
My heart failed, darkness amazed me: Babylon my beloved is become a wonder to me.
Simplified
My mind falters; I shake in panic. The night I looked forward to has become terrifying.
My mind is wandering, fear has overcome me: the evening of my desire has been turned into shaking for me.
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 is preserved in the Dead Sea Scrolls, with some variations in wording. The 1Qisaa scroll closely matches the MT, while 4Q55 shows some editorial restoration, indicating a shared tradition despite minor differences.
תָּעָ֣ה לְבָבִ֔י פַּלָּצ֖וּת בִּֽעֲתָ֑תְנִי אֵ֚ת נֶ֣שֶׁף חִשְׁקִ֔י שָׂ֥ם לִ֖י לַחֲרָדָֽה׃
5 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
תועה ולבב׳י פלצות בעתת׳ני את נשף השק׳י שמ ל׳י לחרדה
10 words on the leather.
תעה ולבב׳י [פלצות] [בעתת׳ני] [את] [נשף] [חשק׳י] [שם] [ל׳י] [לחרדה]
1 word on the leather — 1 partly restored, 8 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 21:4
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.
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
פַּלָּצוּת (pal.la.tsut) refers to a state of shuddering or trembling, often associated with feelings of fear or horror. It is derived from the root word פָּלַץ (palats), which conveys the idea of affright. The entries consistently emphasize its connection to fearfulness and trembling.
פַּלָּצוּת n.f. shuddering
base
H6427 פַּלָּצוּת shuddering
6427 pallatsuwth pal-law-tsooth'
from 6426; affright:--fearfulness, horror, trembling.
see HEBREW for 06426
פַּלָּצוּת (pal.la.tsut) — shuddering.
shuddering, trembling
N-fs — Noun common · feminine singular absoluteHNcfsa
בָּעַת (ba`ath) is a primitive root meaning to terrify or startle. It covers a range of actions, including overwhelming or assailing someone, and is often used in a poetic context. The verb can appear in various forms, such as being terrified (Niphal) or actively terrifying (Piel).
[בָּעַת] vb. fall upon, startle, terrify
Niph. be terrified
Pi. (mostly poet.)
fall upon; overwhelm; assail
terrify
base
H1204 [בָּעַת] fall upon, startle, terrify . be terrified
. (mostly poet.) . fall upon; overwhelm; assail
. terrify
1204 ba`ath baw-ath'
a primitive root; to fear:--affright, be (make) afraid,
terrify, trouble.
בָּעַת (ba.at) — to terrify.
1) to terrify, startle, fall upon, dismay, be overtaken by sudden terror
1a) (Niphal) to be terrified
1b) (Piel)
1b1) to fall upon, overwhelm
1b2) to terrify
V-Piel-Perf-3fs | Suff — Verb piel perfect third person feminine singular · suffixHVpp3fs/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נֶ֫שֶׁף (nesheph) refers to twilight, specifically the time of day when the evening breeze is felt. It encompasses both evening and morning twilight, indicating a transition period between day and night. The word is derived from a root that means 'breeze,' highlighting its connection to the atmospheric changes during these times.
נֶ֫שֶׁף n.m. twilight (prop. twilight-breeze)
evening twilight
morning twilight
base
H5399 נֶ֫שֶׁף twilight (prop. twilight-breeze) . evening twilight
. morning twilight
5399 nesheph neh'-shef
from 5398; properly, a breeze, i.e. (by implication) dusk
(when the evening breeze prevails):--dark, dawning of the day
(morning), night, twilight.
see HEBREW for 05398
נֶ֫שֶׁף (ne.sheph) — twilight.
1) twilight
1a) evening twilight
1b) morning twilight
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…
חֵ֫שֶׁק (chesheq) refers to desire or something that is desired. It is derived from a root meaning delight and encompasses both the concept of longing and the object of that longing. The entries consistently highlight its use in expressing desire or pleasure.
חֵ֫שֶׁק n.m. desire = thing desired
base
H2837 חֵ֫שֶׁק desire = thing desired
2837 chesheq khay'-shek
from 2836; delight:--desire, pleasure.
see HEBREW for 02836
חֵ֫שֶׁק (che.sheq) — desire.
desire, thing desired
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חֲרָדָה (charadah) is a feminine noun meaning trembling, fear, or anxiety. It encompasses feelings of extreme anxiety and anxious care, often associated with physical manifestations like quaking or trembling. The word is derived from a related root, חָרַד (charad), which also conveys similar meanings.
חֲרָדָה n.f. trembling, fear, anxiety
trembling, quaking
anxious care
base
H2731 חֲרָדָה trembling, fear, anxiety
2731 charadah khar-aw-daw'
feminine of 2730; fear, anxiety:--care, X exceedingly, fear,
quaking, trembling.
see HEBREW for 02730
חֲרָדָה (cha.ra.dah) — trembling.
1) fear, anxiety, quaking, trembling, (extreme) anxiety, anxious care
1a) trembling, quaking
1b) anxious care
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa