Isaiah 22:1 — Word Study
WLCמַשָּׂ֖א גֵּ֣יא חִזָּי֑וֹן מַה־ לָּ֣ךְ אֵפ֔וֹא כִּֽי־ עָלִ֥ית כֻּלָּ֖ךְ לַגַּגּֽוֹת׃
BSA[This is] the burdenmassâʼ [message from God, prophecy] against the Valleygayʼ [deep, narrow gorge] of Visionchizzâyôwn [divine revelation, spiritual insight] Whatmâh [or how] ails you nowʼêphôw [at this time, then] thatkîy you have allkôl [everything, completely] gone upʻâlâh■ [ascended, risen] to the rooftopsgâg [housetops, flat roofs]
| Greek | English | Parsing |
|---|---|---|
| מַשָּׂ֖א | [the] oracle of | Noun common, masculine singular construct |
| גֵּ֣יא | [the] valley of | Noun common, both singular construct |
| חִזָּי֑וֹן | vision | Noun common, masculine singular absolute |
| מַה־ | what? | Pronoun |
| לָּ֣ךְ | [is] to you | Preposition, suffix |
| אֵפ֔וֹא | then | Particle |
| כִּֽי־ | that | Particle |
| עָלִ֥ית | you have gone up | Verb, Qal, perfect second person feminine singular |
| כֻּלָּ֖ךְ | all of you | Noun common masculine singular construct, suffix |
| לַגַּגּֽוֹת׃ | to the roofs | Preposition, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the burden against the Valley of Vision: What ails you now, that you have all gone up to the rooftops, |
| KJV | The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? |
| ASV | The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? |
| YLT | The burden of the Valley of Vision. What — to thee, now, that thou hast gone up, All of thee — to the roofs? |
| WEB | The burden of the valley of vision. What ails you now, that you have all gone up to the housetops? |
| BBE | The word about the valley of vision. Why have all your people gone up to the house-tops? |
Where they part company is in the rendering of חִזָּי֑וֹן — see How Translations Differ.
The main clause introduces the burden, followed by an interrogative clause that questions the city's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbעָלָה
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 22:1
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 Valley of Visiongenerated
Isaiah 22:1 introduces a prophetic burden directed at the Valley of Vision, which is often interpreted as Jerusalem. The verse questions the city's inhabitants about their current troubles and their actions of going up to the rooftops, indicating a state of alarm or distress. This burden continues into the following verses, where the prophet elaborates on the city's chaotic situation and the fate of its people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 125:2 | As the mountains surround Jerusalem, so the LORD surrounds His people, both now and forevermore. |
| 2 | Jeremiah 21:13 | Behold, I am against you who dwell above the valley, atop the rocky plateau— declares the LORD— you who say, “Who can come against us? Who can enter our dwellings?” |
| 3 | 1 Samuel 3:1 | And the boy Samuel ministered to the LORD before Eli. Now in those days the word of the LORD was rare and visions were scarce. |
| 4 | Psalm 147:19–20 | He declares His word to Jacob, His statutes and judgments to Israel. |
| 5 | Proverbs 29:18 | Where there is no vision, the people cast off restraint; but blessed is he who keeps the Law. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַשָּׂא, ma.Sa'generated
The word מַשָּׂא (massa') is a noun that means 'burden' or 'oracle.' It signifies a message from God, often delivered through a prophet, and can refer to both a literal load and a figurative burden of prophecy. The parsing indicates it is a masculine singular noun in construct form, suggesting its role in conveying a specific message.
This term is frequently used in prophetic literature, indicating the weight of the message being delivered. The root of the word implies carrying or lifting, which aligns with the concept of a prophet bearing the burden of divine revelation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the interpretation of מַשָּׂא as 'burden' or 'oracle.' The BSB, KJV, and ASV all use 'burden' to convey the prophetic nature of the message.
Sentence Structuregenerated
The main verb in this verse is implied, with the structure centered around the noun phrase מַשָּׂא and its predicate. The sentence begins with the oracle, setting the stage for the following questions directed at the inhabitants of the Valley of Vision.
The interrogative מַה־ introduces a direct question about the city's condition, followed by a prepositional phrase that elaborates on the actions of the people, emphasizing their collective ascent to the rooftops.
Septuagint Backgroundgenerated
The Septuagint translates גֵּ֣יא as φάραγγος, meaning 'gorge' or 'ravine,' which broadens the understanding of the geographical context. This choice suggests a more dramatic landscape than merely a valley.
The translation of חִזָּי֑וֹן as σιων indicates a specific interpretation, possibly linking the vision to Zion, which carries significant theological implications in the context of Jerusalem.
In plain words — the whole versegenerated
Isaiah 22:1 presents a prophetic message about the Valley of Vision, questioning the people about their distress and their actions of going up to the rooftops. This sets the stage for a deeper exploration of the city's troubles in the following verses.
Frequently Asked Questionsgenerated
The 'Valley of Vision' is often interpreted as Jerusalem, symbolizing a place of divine revelation.
The term 'burden' indicates a serious prophetic message that conveys the weight of God's concerns for His people.
Going up to the rooftops suggests a state of alarm or distress, as people often sought higher ground in times of trouble.
This question indicates a call for self-reflection among the people regarding their current state and circumstances.
Reflection Questionsgenerated
- What does the 'burden' of this message reveal about God's concerns for His people?
- In what ways do we seek higher ground in times of distress, similar to the inhabitants going up to the rooftops?
- How can we interpret the 'Valley of Vision' in our own lives today?
- What questions can we ask ourselves to understand our own spiritual condition?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Jerome, reference this verse to discuss themes of prophecy and the spiritual state of Jerusalem.
If, as I was saying, we are in the church, if we possess the faith of the church, of the apostles, of Christ, the truths of Christian teaching, we are the mountains of Zion.Early Church Fathers on Isaiah 22 →
“Gog” is a Greek word translated in Latin by “roof” (tectum) and “magog” by “from the roof” (de tecto). All pride and false knowledge, therefore, that raises itself against the acknowledgment of the truth is indicated by these words.Early Church Fathers on Isaiah 22 →
The burden of the Valley of Vision. Although it is not found in Hebrew, they translated it more clearly as the word "Valley of Zion".Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or
Read John Gill on Isaiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
Read Robert Jamieson on Isaiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 22 The anguish of Judah: the prophet much grieved, , by the Persians, Medes, and Assyrians, ,7. He reproveth their human wisdom, , and profane joy, ,13; which God would certainly punish, . Shebnah’ s deprivation for his pride, . Eliakim put in his place: his glory, . Of the valley of vision; of Judah; and especially of the City of Jerusalem, as the next verse showeth; which is called a valley, because a great part of it stood in a valley, and comparatively to those higher mountains wherewith it was encompassed; of which see 125:2 ; and the valley of vision, because of the many and clear visions or revelations of God’ s mind in that place, above all other parts of the world.…
Read Matthew Poole on Isaiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?Ver. 1. The burden.] See Isaiah 13:1. Of the valley of vision,] i.e., Of Zion or Jerusalem, as the Septuagint express it, which is called first a valley, though set upon a knoll - first, Because environed with mountains; secondly, Because shortly to be laid low and levelled with the ground - ita ut vallis aut vorago dici posset. Of vision.] So Jerusalem is called - first, Because there was God’ s visible or aspectable presence; secondly, Because it was a seminary of seers, as Jerome elegantly termeth it, not without some allusion, as it is thought, to Mount Moriah, whereon…
Read John Trapp on Isaiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXII. (1) The burden of the valley of vision.—The “valley of vision” is Jerusalem, lying as it did (Jeremiah 21:13) in a valley, as compared with the hills round about it (Psalms 125:2). If we think of the prophet’s dwelling as being in the lower city, in the valley of Tyropœon, the epithet becomes still more appropriate. That valley would be to him in very deed a “valley of vision,” where he saw things present and to come. Possibly the name became more characteristic from the impulse given to the prophetic dreams of all who claimed to be seers. The prophet looks out, and sees the people in a state of excitement, caused probably by the near approach of the Assyrian armies. They are “on the…
Read Charles John Ellicott on Isaiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXII Prophecy concerning Jerusalem, 1-14. Sentence against Shebna, who was over the household, 15-19. Prophecy concerning Eliakim, the son of Hilkiah, 20, 21. From Eliakim, Isaiah, (agreeably to the mode universally adopted in the prophetical writings, of making the things then present, or which were shortly to be accomplished, types or representations of things to be fulfilled upon a larger scale in distant futurity,) makes a transition to the Messiah, of whom Eliakim was a type, to whom the words will best apply, and to whom some passages in the prophecy must be solely restrained, 20-24. The sentence against Shebna again confirmed, 25. This prophecy, ending with the fourteenth…
Read AdamClarke on Isaiah 22 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 22:1-14. The inexpiable sin of JerusalemThe key to this passage—the most lurid and minatory of all Isaiah’s prophecies—is the irreconcileable antagonism between the mood of the prophet and the state of public feeling around him. In a time of universal mirth and festivity he alone is overwhelmed with grief and refuses to be comforted. In the rejoicings of the populace he reads the evidence of their hopeless impenitence and insensibility, and he concludes his discourse by expressing the conviction that at last they have sinned beyond the possibility of pardon. The circumstances recall our Lord’s lamentation over Jerusalem on the day of His triumphal entry (Luke 19:41 ff.). It may…
Read Cambridge on Isaiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe burden - (see the note at Isaiah 13:1). “The valley” גיא gay'.
Read Albert Barnes on Isaiah 22 →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
This is the burden against the Valley of Vision: What ails you now, that you have all gone up to the rooftops,
The burden of the valley of vision. What ails you now, that you have all gone up to the housetops?
This is the burden against the Valley of Vision: What ails you now, that you have all gone up to the rooftops,
Here is a message about the Valley of Vision: What is the reason that all of you go up to the rooftops?
Tyndale line
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
The burden of the valley of vision. What aileth thee now, that thou hast wholly gone up to the house-tops?
The burden of the valley of vision. What aileth thee nowe that thou art wholy gone vp vnto the house toppes?
Strictly literal
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
The burden of the Valley of Vision. What — to thee, now, that thou hast gone up, All of thee — to the roofs?
The burden of the Valley of Vision. What is [troubling] you now, that you have gone up, || All of you—to the roofs?
The doom of the valley of vision. What aileth thee now, that thou art wholly gone up to the roofs?
A declaration about the Valley of Vision: What is the reason that you have all gone up to the housetops?
From the Latin
The burden of the valley of vision. What aileth thee also, that thou too art wholly gone up to the housetops?
Simplified
A message about the Valley of Vision (Jerusalem). What's happening? Why has everyone gone up onto the rooftops?
The word about the valley of vision. Why have all your people gone up to the house-tops?
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 Septuagint largely agree, with 9 of the 10 words matched. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, confirming the integrity of the verse across these ancient witnesses.
מַשָּׂ֖א גֵּ֣יא חִזָּי֑וֹן מַה־ לָּ֣ךְ אֵפ֔וֹא כִּֽי־ עָלִ֥ית כֻּלָּ֖ךְ לַגַּגּֽוֹת׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
משא גי חזוון מל׳כי אפוא כי עליתי כול׳ך לגגות
9 words of the verse are on this fragment. The rest of the verse is not on it.
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 22:1
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.
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
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…
גַּיְא (gay) means 'valley' and specifically refers to a steep, narrow gorge. It is likely derived from a root meaning related to height. The term appears in various combinations with names of locations, indicating specific valleys, such as Topheth and Zeboim. There are no significant disagreements among the lexicons regarding its meaning.
גַּיְא n.m. valley
base
H1516 גַּיְא valley
1516 gay' gah'-ee
or (shortened) gay {gah'-ee}; probably (by transmutation)
from the same root as 1466 (abbreviated); a gorge (from its
lofty sides; hence, narrow, but not a gully or
winter-torrent):--valley.
see HEBREW for 01466
גַּיְא (gay) — Valley.
valley, a steep valley, narrow gorge
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
גַּיְא (gay) — (Iphtahel) Valley.
valley, a steep valley, narrow gorge
Combined with yiph.tach-el (יִפְתַּח־אֵל " of Iphtahel" H3317)
גַּיְא (gay) — (Zeboim) Valley.
valley, a steep valley, narrow gorge
Combined with tse.vo.im (צְבֹעִים " of Zeboim" H6650H)
גַּיְא (gay) — (Salt) Valley.
valley, a steep valley, narrow gorge
Combined with me.lach (מֶ֫לַח " of Salt" H4417H)
גַּיְא (gay) — Ge.
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Zephathah) Valley.
valley, a steep valley, narrow gorge
Combined with tse.pha.tah (צְפַ֫תָה "Zephathah" H6859)
גַּיְא (gay) — Valley (Gate).
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Hamon-gog) Valley.
valley, a steep valley, narrow gorge
N-cs — Noun common · both singular constructHNcbsc
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…
חִזָּיוֹן (chizzayown) means 'vision' and encompasses various forms of seeing, including ecstatic visions, night visions, and divine communication. It is derived from the root meaning of revelation or expectation, indicating its use in contexts like prophecy. The term is notably associated with the 'valley of vision,' possibly referring to Jerusalem.
חִזָּיוֹן n.m. vision
vision, in the ecstatic state
vision, in the night
divine communication
base
H2384 חִזָּיוֹן vision
2384 chizzayown khiz-zaw-yone'
from 2372; a revelation, expectation by dream:--vision.
see HEBREW for 02372
חִזָּיוֹן (chiz.za.von) — vision.
1) vision
1a) vision (in the ecstatic state)
1a1) valley of vision (perhaps fig. of Jerusalem or Hinnom)
1b) vision (in the night)
1c) vision, oracle, prophecy (in divine communication)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
אֵפוֹ ('ephow) is a demonstrative particle primarily meaning 'then' or 'now.' It can indicate time or serve as an interrogative. The entries consistently describe its use in contexts of time, such as 'here' or 'where,' but do not provide any significant disagreement among lexicons.
אֵפוֹ, elsewh. אֵפוֹא enclitic part. then
base
H645 אֵפוֹ, elsewh. אֵפוֹא then
645 'ephow ay-fo'
or hephowe {ay-fo'}; from 6311; strictly a demonstrative
particle, here; but used of time, now or then:--here, now,
where?
see HEBREW for 06311
אֵפוֹ (e.pho) — then.
1) then, now, so
1a) (who) then, (what) then (with interrog)
1b) then (with imperative-i.e. know then)
1c) if...then (with adv)
Adv — ParticleHTj
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa