Isaiah 22:5 — Word Study
WLCכִּ֣י יוֹם֩ מְהוּמָ֨ה וּמְבוּסָ֜ה וּמְבוּכָ֗ה לַֽאדֹנָ֧י יְהוִ֛ה צְבָא֖וֹת בְּגֵ֣יא חִזָּי֑וֹן מְקַרְקַ֥ר קִ֖ר וְשׁ֥וֹעַ אֶל־ הָהָֽר׃
BSAForkîy the LordʼĂdônây [Adonay, a title of reverence] GODYᵉhôvih [Yehovah] of Hoststsâbâʼ [armies, a large group] has [set] a dayyôwm [a period of time, an appointed season] of tumultmᵉhûwmâh [confusion, chaos] and tramplingmᵉbûwçâh [subjugation, being walked all over] and confusionmᵉbûwkâh [perplexity, bewilderment] in the Valleygayʼ [a deep, narrow valley] of Visionchizzâyôwn [a place of revelation, a spiritual insight] of breakingqûwr down the wallsqîyr [destroying, tearing down, barriers, defenses] and cryingshôwaʻ [calling out, shouting] toʼêl the mountainshar [a high place]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| יוֹם֩ | a day of | Noun common, masculine singular construct |
| מְהוּמָ֨ה | consternation | Noun common, feminine singular absolute |
| וּמְבוּסָ֜ה | and trampling | Conjunction, noun common feminine singular absolute |
| וּמְבוּכָ֗ה | and confusion | Conjunction, noun common feminine singular absolute |
| לַֽאדֹנָ֧י | [belongs] to [the] Lord | Preposition, noun proper |
| יְהוִ֛ה | Yahweh | Noun proper |
| צְבָא֖וֹת | of hosts | Noun common, feminine plural absolute |
| בְּגֵ֣יא | in [the] valley of | Preposition, noun common both singular construct |
| חִזָּי֑וֹן | vision | Noun common, masculine singular absolute |
| מְקַרְקַ֥ר | a breaking down of | Verb, Piel, participle (active) masculine singular common |
| קִ֖ר | a wall | Noun common, masculine singular absolute |
| וְשׁ֥וֹעַ | and a crying out | Conjunction, noun common both singular absolute |
| אֶל־ | to | Preposition |
| הָהָֽר׃ | the mountain | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the Lord GOD of Hosts has set a day of tumult and trampling and confusion in the Valley of Vision— of breaking down the walls and crying to the mountains. |
| KJV | For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. |
| ASV | For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, Jehovah of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains. |
| YLT | For a day of noise, and of treading down, And of perplexity, [is] to the Lord, Jehovah of Hosts, In the valley of vision, digging down a wall, And crying unto the mountain. |
| WEB | For it is a day of confusion, and of treading down, and of perplexity from the Lord, Yahweh of Armies, in the valley of vision, a breaking down of the walls, and a crying to the mountains.” |
| BBE | For it is a day of trouble and of crushing down and of destruction from the Lord, the Lord of armies, in the valley of vision; ... |
The translations agree on the meaning of יוֹם in this context.
The structure is built around a main clause with additional phrases that elaborate on the tumultuous day and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחִזָּיוֹן
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 22:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prophetic Warninggenerated
Isaiah 22:5 is part of a larger message where Isaiah warns of judgment against Jerusalem. The 'Valley of Vision' symbolizes a place of significant revelation, where the people are called to recognize the seriousness of their situation. The tumult described indicates a time of upheaval, urging the people to respond to God's impending actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 37:3 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 2 | 2 Kings 19:3 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 3 | Jeremiah 30:7 | How awful that day will be! None will be like it! It is the time of Jacob’s distress, but he will be saved out of it. |
| 4 | Amos 5:18–20 | Woe to you who long for the Day of the LORD! What will the Day of the LORD be for you? It will be darkness and not light. |
| 5 | Isaiah 5:5 | Now I will tell you what I am about to do to My vineyard: I will take away its hedge, and it will be consumed; I will tear down its wall, and it will be trampled. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יוֹם, yOmgenerated
The word יוֹם (yom) refers to a day, which can represent a literal 24-hour period or a broader span of time. In this verse, it signifies a specific appointed time of judgment.
The parsing as a masculine singular construct indicates it is being used in a specific context, pointing to a notable event — the day of the Lord's reckoning.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which translates יוֹם as a day of.
Sentence Structuregenerated
The structure of the verse centers around the finite verb קַרְקַר (to break down), which governs the clauses describing the tumultuous day. The Hebrew word order places emphasis on the actions of the Lord.
The main clause introduces the day of tumult, followed by descriptive phrases that elaborate on the nature of this day and its implications for the people.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew יוֹם as ἡμέρα, which carries the same meaning of 'day' but in a Greek context. This translation maintains the focus on the appointed time of judgment.
The choice of ταραξῆς for מְהוּמָה suggests a similar understanding of chaos and confusion, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Isaiah 22:5 speaks of a day set by the Lord for chaos and destruction in the Valley of Vision. This verse warns the people of the coming judgment and calls for recognition of their situation.
Frequently Asked Questionsgenerated
The Valley of Vision symbolizes a place of revelation, likely referring to Jerusalem, where significant events and messages from God are revealed.
The day signifies an appointed time of judgment and turmoil, indicating God's intervention in human affairs.
This verse connects to themes of judgment found throughout the prophetic literature, such as in Isaiah 37:3 and Jeremiah 30:7.
The term 'tumult' implies a state of chaos or confusion, reflecting the disorder that will accompany God's judgment.
Reflection Questionsgenerated
- How can I recognize the times of turmoil in my own life as opportunities for reflection and change?
- In what ways can I seek understanding and revelation in my own 'Valley of Vision'?
- What actions can I take to prepare for the days of judgment that may come in my life or community?
- How does this verse challenge my understanding of God's authority and power over chaos?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a day of slaughter and weeping, emphasizing the gravity of the Lord's message.
For it is a day of slaughter, and of trampling, and of weeping to the Lord God of hosts in the Valley of Vision. He reveals the reasons according to triple understanding why he said: Depart from me, I will weep bitterly;Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor [it is] a day of trouble,.... To Hezekiah, and also Jerusalem, and all the inhabitants of the land: and of treading down; the people of it by Sennacherib's army, like mire in the streets, when
Read John Gill on Isaiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.
Read Robert Jamieson on Isaiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf treading down; in which my people are trodden under foot by their insolent enemies. Of perplexity by the Lord God of hosts: this is added, partly to show that this did not happen without God’ s providence; and partly to aggravate their calamity, because not only men, but God himself, fought against them. Breaking down the walls of the strong cities of Judah; which was done by Sennacherib, . Crying to the mountains, with such loud and dismal outcries as should reach to the neighbouring mountains, and make them ring again therewith.
Read Matthew Poole on Isaiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:5 For [it is] a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.Ver. 5. For it is a day of trouble, and of treading down.] Great is the woe of war; no words how wide soever can set forth to the full the distress and destruction thereof. And of perplexity.] Mebusah samebucah, so the original elegantly, as in the last words of the verse, rythmically. Breaking down the walls.] According to Isaiah 5:5. Dominus exparietavit. - Vatab.
Read John Trapp on Isaiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For it is a day of trouble.—The earlier clauses paint the mental emotions of the coming day of judgment. In the latter we hear the actual crash of the battering-rams across the walls. The cry of the panic-stricken people shall rise to the surrounding mountains, possibly as to the hills from whence they expected help, either as true worshippers looking to Mount Zion (Psalms 121:1), or to the high places which were so long the objects of their worship, and which led their enemies to say that their gods were “gods of the hills, and not of the valleys” (1 Kings 20:23).
Read Charles John Ellicott 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 BibleFor it is a day of trouble and of treading down - When our enemies trample on everything sacred and dear to us, and endanger all our best interests (see Psalms 44:6; Luke 21:24).
Read Albert Barnes on Isaiah 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. Therefore… Look away from me — Advice to let the prophet alone, to obtrude not on his sorrow. No consolation can reach him. Daughter of my people — Inhabitants of Jerusalem.
Read Daniel Denison Whedon 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
For the Lord GOD of Hosts has set a day of tumult and trampling and confusion in the Valley of Vision— of breaking down the walls and crying to the mountains.
For it is a day of confusion, and of treading down, and of perplexity from the Lord, Yahweh of Armies, in the valley of vision, a breaking down of the walls, and a crying to the mountains.”
For the Lord GOD of Hosts has set a day of tumult and trampling and confusion in the Valley of Vision—of breaking down the walls and crying to the mountains.
For the sovereign master, the Lord who commands armies, has planned a day of panic, defeat, and confusion. In the Valley of Vision people shout and cry out to the hill.
Tyndale line
For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.
For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, Jehovah of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains.
For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, the LORD of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains.
For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.
For it is a day of trouble, and of ruine, and of perplexitie by the Lord God of hostes in the valley of vision, breaking downe the citie: and a crying vnto the mountaines.
Strictly literal
For it is a day of trouble, and of treading down, and of perplexity, from the Lord, Jehovah of hosts, in the valley of vision; [a day of] breaking down the wall, and of crying to the mountain:
For a day of noise, and of treading down, And of perplexity, [is] to the Lord, Jehovah of Hosts, In the valley of vision, digging down a wall, And crying unto the mountain.
For a day of noise, and of treading down, || And of perplexity, [is] to the Lord, YHWH of Hosts, || In the Valley of Vision, digging down a wall, || And crying to the mountain.
For a day of confusion, and of treading down, and of perplexity hath the Lord Eternal of hosts in the valley of vision; walls are broken, and crying is heard against the mountain.
For there is a day of tumult, treading down, and confusion for the Lord Yahweh of hosts, in the Valley of Vision, a breaking down of the walls, and people crying out to the mountains.
From the Latin
For it is a day of slaughter and of treading down, and of weeping to the Lord the God of hosts in the valley of vision, searching the wall, and magnificent upon the mountain.
Simplified
For the Lord has a day of defeat, of panic and confusion in the Valley of Vision, a day of tearing down walls and crying for help to the mountains.
For it is a day of trouble and of crushing down and of destruction from the Lord, the Lord of armies, in the valley of vision; ...
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 on the wording of this verse, emphasizing the day of tumult and its implications. The Septuagint, while differing in word order, conveys a similar message.
כִּ֣י יוֹם֩ מְהוּמָ֨ה וּמְבוּסָ֜ה וּמְבוּכָ֗ה לַֽאדֹנָ֧י יְהוִ֛ה צְבָא֖וֹת בְּגֵ֣יא חִזָּי֑וֹן מְקַרְקַ֥ר קִ֖ר וְשׁ֥וֹעַ אֶל־ הָהָֽר׃
10 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.
כי ׳׳׳׳ יומ מהומה ומבוסה ומבוכה לאדוני יהוה צבאות בגי חזיון מקרקר קדש׳ו על ההר
15 words on the leather.
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 22:5
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
מְהוּמָה (mhuwmah) refers to a state of tumult or confusion, encompassing meanings like disquietude, discomfiture, and trouble. It is derived from the root meaning of confusion or uproar, and it captures various forms of disturbance or turmoil. The entries consistently highlight its association with panic and vexation.
מְהוּמָה n.f. tumult, confusion, disquietude, discomfiture
base
H4103 מְהוּמָה tumult, confusion, disquietude, discomfiture
4103 mhuwmah meh-hoo-maw'
from 1949; confusion or uproar:--destruction, discomfiture,
trouble, tumult, vexation, vexed.
see HEBREW for 01949
מְהוּמָה (me.hu.mah) — tumult.
1) tumult, confusion, disquietude, discomfiture, destruction, trouble, vexed, vexation
1a) tumult, confusion, disturbance, turmoil, disquietude, panic
1b) discomfiture
N-fs — Noun common · feminine singular absoluteHNcfsa
מְבוּסָה (mevu'sah) refers to the concepts of down-treading and subjugation. It is derived from the root meaning to trample or tread down. The entries consistently emphasize its meaning related to oppression or being trodden underfoot, without significant disagreement among the lexicons.
מְבוּסָה n.f. down-treading, subjugation
base
H4001 מְבוּסָה down-treading, subjugation
4001 mbuwcah meb-oo-saw'
from 947; a trampling:--treading (trodden) down (under
foot).
see HEBREW for 0947
מְבוּסָה (me.vu.sah) — subjugation.
downtreading, subjugation
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
מְבוּכָה (mevukhah) refers to confusion or perplexity. It is derived from the root meaning to perplex, and is consistently defined across entries as a state of confusion or confounding.
מְבוּכָה n.f. confusion, confounding
base
H3998 מְבוּכָה confusion, confounding
3998 mbuwkah meb-oo-kaw'
from 943; perplexity:--perplexity.
see HEBREW for 0943
מְבוּכָה (me.vu.khah) — confusion.
confusion, perplexity, confounding
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
kon-fu'-zhun (bosheth, "shame, paleness," kelimmah, "blushing," tohu; akatastasia, sugchusis): In the Old Testament bosheth (1Sa 20:30; Ps 109:29 the King James Version) and kelimmah (Ps 44:15; Isa 30:3) are the words most frequently translated "confusion"; tohu, "wastiness," "emptiness" is so translated (Isa 24:10; 34:11; 41:29), also qalon, "lightness," "contempt" (Job 10:15 = ignominy, the American Standard Revised Version) and tebhel, "profanation" (Le 18:23; 20:12); ra`ash, "shaking," "trembling,"…
→ Of tongues Ge 11:1-9
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Prep | N-mp | Suff — Preposition · noun properHR/Npt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
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
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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.
קוּר (quwr) is a Hebrew root meaning primarily 'to dig' or 'to bore,' often in the context of digging for water. It also has implications of breaking down or destroying, as seen in its various forms. The related word קָרַר (qa.rar) means 'to be cold' or 'to cool,' and can also imply destruction in certain contexts, such as in Isaiah 22:5.
[קוּר] vb. bore, dig
base
[קָרַר] vb. be cold;—Hiph. make or keep cool
base
[קָרַר] vb. Pilp. tear down(?);—only Is 22:5
ref
H6979a קוּר bore, dig H6979b קָרַר be cold H6979c קָרַר Pilp. tear down(?)
6979 quwr koor
a primitive root; to trench; by implication, to throw forth;
also (denominative from 7023) to wall up, whether literal (to
build a wall) or figurative (to estop):--break down, cast
out, destroy, dig.
see HEBREW for 07023
קוּר (qur) — to dig.
(Qal) to bore, dig, dig for water
קָרַר (qa.rar) — to cool.
to be cold
קָרַר (qa.rar) — to destroy.
(Pilpel) destroy, break down
V-l — Verb · Piel · participle (active) masculine singular commonHVprmsc
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…
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
N-ms — Noun common · masculine singular absoluteHNcmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
שׁוֹעַ (sho.a) has two main meanings: as an adjective, it refers to being free, independent, or noble, while as a noun, it denotes a cry, possibly a war-cry or a call for help. The word is derived from a root meaning freedom and is associated with richness or generosity. It appears in contexts like Isaiah 22:5.
שׁוֹעַ adj. (free), independent, noble (in station)
base
שׁוֹעַ n.[m.] cry, perhaps war-cry, or cry for help in war Is 22:5.
ref
H7771a שׁוֹעַ (free), independent, noble (in station) H7771b שׁוֹעַ cry, perhaps war-cry, or cry for help in war
7771 showa` sho'-ah
from 7768 in the original sense of freedom; a noble, i.e.
liberal, opulent; also (as noun in the derived sense) a
halloo:--bountiful, crying, rich.
see HEBREW for 07768
שׁוֹעַ (sho.a) — rich.
adj
independent, noble, free, rich, generous
שׁוֹעַ (sho.a) — cry.
1) cry
2a) perhaps war-cry, cry for help
Conj | N-ms — Conjunction · noun common both singular absoluteHC/Ncbsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa