Isaiah 22:6 — Word Study
WLCוְעֵילָם֙ נָשָׂ֣א אַשְׁפָּ֔ה בְּרֶ֥כֶב אָדָ֖ם פָּֽרָשִׁ֑ים וְקִ֥יר עֵרָ֖ה מָגֵֽן׃
BSA◂ElamʻÊylâm [a son of Shem, a region in Mesopotamia] takes upnâsâʼ■ [lifts, raises] a quiverʼashpâh [container for arrows] with chariotsrekeb [vehicles, cavalry] and horsemenpârâsh [cavalry soldiers, riders] ◂and KirQîyr [a place in Assyria or Moab, a region] uncoversʻârâh■ [exposes, makes bare] the shieldmâgên [a protective device]
| Greek | English | Parsing |
|---|---|---|
| וְעֵילָם֙ | and Elam | Conjunction, noun proper |
| נָשָׂ֣א | it took up | Verb, Qal, perfect third person masculine singular |
| אַשְׁפָּ֔ה | a quiver | Noun common, feminine singular absolute |
| בְּרֶ֥כֶב | with chariotry of | Preposition, noun common masculine singular construct |
| אָדָ֖ם | a man | Noun common, masculine singular absolute |
| פָּֽרָשִׁ֑ים | horsemen | Noun common, masculine plural absolute |
| וְקִ֥יר | and Kir | Conjunction, noun proper |
| עֵרָ֖ה | it uncovered | Verb, Piel, perfect third person masculine singular |
| מָגֵֽן׃ | a shield | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield. |
| KJV | And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. |
| ASV | And Elam bare the quiver, with chariots of men and horsemen; and Kir uncovered the shield. |
| YLT | And Elam hath borne a quiver, In a chariot of men — horsemen, And Kir hath exposed a shield. |
| WEB | Elam carried his quiver, with chariots of men and horsemen; and Kir uncovered the shield. |
| BBE | And Elam was armed with arrows, and Aram came on horseback; and the breastplate of Kir was uncovered. |
The translations agree on the actions of Elam and Kir, with no significant differences noted.
The sentence has two main clauses connected by a conjunction, illustrating the actions of both Elam and Kir.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֵילָם
verbנָשָׂא
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 22:6
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 Prophecy Against Jerusalemgenerated
Isaiah 22:6 describes a scene of impending conflict, where Elam is depicted as taking up arms, accompanied by chariots and horsemen, while Kir exposes its shield. This verse is part of a larger prophecy that warns of turmoil and destruction in the Valley of Vision, highlighting the military preparations of neighboring nations against Jerusalem. The context emphasizes the seriousness of the threat faced by the city.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 21:2 | A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.” |
| 2 | Genesis 10:22 | The sons of Shem: Elam, Asshur, Arphaxad, Lud, and Aram. |
| 3 | Jeremiah 49:35–39 | This is what the LORD of Hosts says: “Behold, I will shatter Elam’s bow, the mainstay of their might. |
| 4 | Isaiah 15:1 | This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night! |
| 5 | 2 Kings 16:9 | So the king of Assyria responded to him, marched up to Damascus, and captured it. He took its people to Kir as captives and put Rezin to death. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עֵילָם, ve.'ei.Lamgenerated
The Hebrew word עֵילָם (*Eylam*) refers to both a son of Shem and a region in Mesopotamia. The name means 'eternity' and is associated with the descendants of Shem, including various individuals mentioned in the genealogies of the Old Testament.
In this verse, Elam is portrayed as a military force, indicating readiness for battle. The parsing as a proper noun shows that it is a specific entity, emphasizing its role in the unfolding events described in the prophecy.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield.' This wording is consistent across several translations, including the KJV, ASV, and WEB.
Sentence Structuregenerated
The finite verb נָשָׂא, it took up, governs the first part of the verse, with a noun phrase אַשְׁפָּה following it, indicating what was taken up. The second part introduces another subject, קִיר, which performs the action of uncovering the shield.
The structure emphasizes the actions of both Elam and Kir, with the verb 'took up' and 'uncovered' framing the military preparations and the exposure of defenses.
Septuagint Backgroundgenerated
In the Septuagint, עֵילָם is rendered as αιλαμῖται, indicating the people of Elam. This choice reflects a focus on the collective identity of Elam as a military force rather than just the geographical region.
The Greek term used for 'took up' is ἔλαβον, which conveys a similar sense of action as the Hebrew, reinforcing the notion of readiness for battle.
In plain words — the whole versegenerated
Isaiah 22:6 describes Elam preparing for battle by taking up a quiver along with chariots and horsemen, while Kir uncovers its shield. This verse illustrates the military readiness of Elam and the exposure of defenses in a time of conflict.
Frequently Asked Questionsgenerated
This indicates that Elam is preparing for battle, readying its weapons and forces.
Kir is a location associated with military activity, possibly in Assyria or Moab, and is depicted as having its defenses exposed.
The shield symbolizes protection, and its uncovering suggests vulnerability in the face of impending conflict.
The imagery highlights the seriousness of the threat against Jerusalem and the preparations of neighboring nations.
Reflection Questionsgenerated
- What does the readiness of Elam suggest about the nature of the conflict described in this prophecy?
- How does the imagery of uncovering a shield relate to the theme of vulnerability in the face of danger?
- In what ways can we see parallels between this military preparation and spiritual readiness in our own lives?
- What lessons can we draw from the actions of Elam and Kir in terms of facing challenges?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the actions of Elam and Kir in the context of military readiness and vulnerability.
Searching the wall, and magnificent upon the mountain: and Elam took the quiver, the chariot of a man on horseback, and uncovered the shield the shield stripped the wall.Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Elam bare the quiver with chariots of men [and] horsemen,.... Or the Elamites, as the Targum and Septuagint, that is, the Persians, who were at this time subject to the Assyrians, and served in
Read John Gill on Isaiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. Elam - the country stretching east from the Lower Tigris, answering to what was afterward called Persia (note, Isaiah 21:2).
Read Robert Jamieson on Isaiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleElam; the Persians, who now, and for a long time after. were subject to the Assyrian and Chaldean emperors, and were employed by them in their Wars. Bare the quiver, being expert bow-men, as appears from , and from Strabo’ s testimony. With chariots of men and horsemen; as some of them fought on foot, so others fought from chariots and horses. Kir; the Medes, so called by a synecdoche from Kir, an eminent city and region of Media, of which see . Uncovered; prepared it and themselves for the battle; for in times of peace arms were wrapt up and covered, to preserve them clean, and fit for use. The shield; their defensive and offensive weapons.
Read Matthew Poole on Isaiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:6 And Elam bare the quiver with chariots of men [and] horsemen, and Kir uncovered the shield.Ver. 6. And Elam,] i.e., The Persians (great archers, as Corabo testifieth, lib. xvi.), as Kir standeth here for the Medians, good at sword and buckler; called also Syromedians. Uncovered the shield.] Kept covered till then for fear of rusting. These were desperate fellows, bloodily bent, skilful to destroy.
Read John Trapp on Isaiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Elam . . . Kir . . .—The two nations are named as the chief elements of the Assyrian army then invading Judæa. Elam, previously named as the destroyer of Babylon (Isaiah 21:2), was at this time, as the inscriptions of Sargon show, subject to Assyria (Records of the Past, vii. 29). As in later history (Herod. i. 73, iii. 21; Jeremiah 49:35), it was conspicuous chiefly for its archers. “Kir,” named in 2 Kings 16:11 as the region to which Tiglath-pileser carried off the people of Damascus, has been identified with the region near the river Kyros, the modern Georgia. There are, however, both linguistic and historical grounds against this identification, and we must be content to look on it…
Read Charles John Ellicott on Isaiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Chariots of men - "The Syriac"] It is not easy to say what רכב אדם recheb adam, a chariot of men, can mean. It seems by the form of the sentence, which consists of three members, the first and the third mentioning a particular people, that the second should do so likewise. Thus ברכב ארם ופרשים berecheb aram uparashim, "with chariots the Syrian, and with horsemen:" the similitude of the letters ד daleth and ר resh is so great, and the mistakes arising from it are so frequent, that I readily adopt the correction of Houbigant, ארם aram, Syria, instead of אדם adam, man; which seems to me extremely probable. The conjunction ו vau, and, prefixed to פרשים parashim, horsemen, seems…
Read AdamClarke on Isaiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges6. Elam (see on Isaiah 21:2) and Kir (not identified: 2 Kings 16:9; Amos 1:5; Amos 9:7) are mentioned as furnishing auxiliaries to the Assyrian army. There is force in Cheyne’s argument that some words may have fallen out before this verse, since it is difficult to understand the prominence given to these mercenary troops in the description of the siege. The “bow of Elam” is mentioned in Jeremiah 49:35. with chariots of men and horsemen] a difficult expression. Perhaps “men on horseback among the chariots” (Dillm.). uncovered the shield] Shields when not in use were protected by a leather covering (Cæs. de Bell. Gall. ii. 21).
Read Cambridge on Isaiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd Elam - The southern part of Persia, perhaps used here to denote Persia in general (see the note at Isaiah 21:2).
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
Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield.
Elam carried his quiver, with chariots of men and horsemen; and Kir uncovered the shield.
Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield.
The Elamites picked up the quiver, and came with chariots and horsemen; the men of Kir prepared the shield.
Tyndale line
And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.
And Elam bare the quiver, with chariots of men and horsemen; and Kir uncovered the shield.
And Elam bare the quiver, with chariots of men and horsemen; and Kir uncovered the shield.
And Elam bore the quiver with chariots of men and horsemen, and Kir uncovered the shield.
And Elam bare the quiuer in a mans charet with horsemen, and Kir vncouered the shield.
Strictly literal
— Elam beareth the quiver with chariots of men [and] horsemen; and Kir uncovereth the shield.
And Elam hath borne a quiver, In a chariot of men — horsemen, And Kir hath exposed a shield.
And Elam has carried a quiver, || In a chariot of men—horsemen, || And Kir has exposed a shield.
And 'Elam beareth the quiver, [cometh] with men in chariots and horsemen, and Kir uncovereth the shield.
Elam takes up the quiver, with chariots of men and horsemen, and Kir lays the shield bare.
From the Latin
And Elam took the quiver, the chariot of the horseman, and the shield was taken down from the wall.
Simplified
The Elamites pick up their quivers full of arrows, and prepare their chariots and horsemen, while the people of Kir uncover their shields ready for battle.
And Elam was armed with arrows, and Aram came on horseback; and the breastplate of Kir was uncovered.
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 align closely, with both versions presenting the same key elements of Elam's military preparations and Kir's uncovering of the shield. The Dead Sea Scrolls also match the Masoretic Text, confirming the consistency of this verse across different ancient witnesses.
וְעֵילָם֙ נָשָׂ֣א אַשְׁפָּ֔ה בְּרֶ֥כֶב אָדָ֖ם פָּֽרָשִׁ֑ים וְקִ֥יר עֵרָ֖ה מָגֵֽן׃
9 of the 9 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.
ועילם נשא אשפא ברכב אדם פרשים וקור ערה מגן
9 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 22:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עֵילָם (*Eylam*) refers primarily to Elam, a region and its people, descendants of Shem. It encompasses various individuals, including heads of families among the exiles, a chief in Benjamin, and a Levite. The term is linked to the concept of 'eternity' and appears in contexts related to the Exile and Return, as well as genealogies from the time of the Patriarchs.
עֵילָם n.pr.gent. et terr. Elam
base
עֵילָם n.pr.m.
heads of families of returned exiles
a chief of people
name in Benjamin
Levite name
a priest
base
H5867a עֵילָם n. pr. gent. et terr. Elam H5867b עֵילָם . heads of families of returned exiles
. a chief of people
. name in Benjamin
. Levite name
. a priest
5867 `Eylam ay-lawm'
or mOwlam (Ezra 10:2; Jeremiah 49:36) {o-lawm'}; probably
from 5956; hidden, i.e. distant; Elam, a son of Shem and his
descendants, with their country; also of six
Israelites:--Elam.
see HEBREW for 05956
עֵילָם (e.lam) — Elam.
§ Elam = "eternity"
a province east of Babylon and northeast of the lower Tigris
עֵילָם (e.lam) — Elam.
A man living at the time of Exile and Return, first mentioned at Ezr.2.7
§ Elam = "eternity"
1) a Korhite Levite in the time of David
2) a chief man of the tribe of Benjamin
3) ancestor of a family of exiles who returned with Zerubbabel
4) a chief of the people who signed the covenant with Nehemiah
5) another ancestor of another family of exiles who returned with Zerubbabel
6) a priest who assisted at the dedication of the wall of Jerusalem in the time of Nehemiah
7) another head of a family of returning exiles
עֵילָם (e.lam) — Elam.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Elam = "eternity"
Conj | N-proper — Conjunction · noun properHC/Npl
Elam
Highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning “high.”
“The inhabitants of Elam, or ‘the Highlands,’ to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
“The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears…
(eternity). This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place…
1. The region afterwards called Persia, Ge 14:1. It was called Elam after a son of Shem, Ge 10:22. It corresponded to the Elymais of Greek and Roman writers, which comprehended a part of Susiana, now Khusistan or more probably included the whole of Susiana. The city Susa, or Shushan, was in it, Da 8:2. See also Ac 2:9.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אַשְׁפָּה (ashpah) refers to a quiver for arrows, possibly derived from a root meaning 'covering.' The term is used in a literal sense for a container of arrows and may also have figurative implications related to God's instruments. The entries consistently emphasize its primary meaning without significant disagreement.
אַשְׁפָּה n.f. quiver for arrows
base
H827 אַשְׁפָּה quiver for arrows
827 'ashpah ash-paw'
perhaps (feminine) from the same as 825 (in the sense of
covering); a quiver or arrow-case:--quiver.
see HEBREW for 0825
אַשְׁפָּה (ash.pah) — quiver.
1) quiver (for arrows)
1a) of home, of God's instruments (fig.)
N-fs — Noun common · feminine singular absoluteHNcfsa
kwiv'-er (ashpah, teli; pharetra (Sirach 26:12)): A case or sheath for carrying arrows, a part of the ordinary equipment of the warrior, both foot-soldier and charioteer (Job 39:23; Isa 22:6), and also of the huntsman (Ge 27:3). Figuratively of a group in passages where children (Ps 127:5) or prophets of Yahweh (Isa 49:2) are spoken of as arrows. Arrows are called bene 'ashpah, "sons of the quiver" (La 3:13). By identifying the arrows with the death they produce, the quiver is likened to an open grave (Jer 5:16).
Quiver
The sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the rendering of the Hebrew teli, which is supposed rather to mean a suspended weapon, literally “that which hangs from one”, i.e., is suspended from the shoulder or girdle.
a box made for the purpose of holding arrows. (Genesis 27:3) There is nothing in the Bible to indicate either its form or material, or in what way it was carried.
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
פָּרָשׁ (parash) refers to a horse or steed, specifically one used for pulling a vehicle rather than for riding. It can also denote a horseman or cavalry. The word is built from the root meaning to stretch out, indicating its use in a chariot context.
[פָּרָשׁ] n.[m.] horse, steed
base
פָּרָשׁ n.m. horseman
base
H6571a פָּרָשׁ horse, steed H6571b פָּרָשׁ horseman
6571 parash paw-rawsh'
from 6567; a steed (as stretched out to a vehicle, not single
nor for mounting (compare 5483)); also (by implication) a
driver (in a chariot), i.e. (collectively)
cavalry:--horseman.
see HEBREW for 06567
see HEBREW for 05483
פָּרָשׁ (pa.rash) — horse.
horse, steed, warhorse
פָּרָשׁ (pa.rash) — horseman.
horseman
N-mp — Noun common · masculine plural absoluteHNcmpa
קִיר (qir) refers to a location known as Kir, which is associated with Moabite cities and is described as meaning 'wall.' It is also linked to the 'house of Aram' and is noted as a place of exile, though its exact location remains uncertain. The entries suggest a connection to other Hebrew words, specifically qir (H7023) and qir (H7025).
קִיר in n.pr.loc. of Moabite cities
base
קִיר n.pr.terr. et gent. orig. house of Aram
base
H7024a קִיר of Moabite cities H7024b קִיר orig. house of Aram
7024 Qiyr keer
the same as 7023; fortress; Kir, a place in Assyrian; also
one in Moab:--Kir. Compare 7025.
see HEBREW for 07023
see HEBREW for 07025
קִיר (qir) — Kir.
Kir = "wall"
of Moabite cities
Another spelling of qir (קִיר "Kir" H7024B)
קִיר (qir) — Kir.
§ Kir = "wall"
originally house of Aram; as place of exile (location uncertain)
Conj | N-proper — Conjunction · noun properHC/Npl
kur, kir (kir):
1. Meaning:
The meaning of Kir is "inclosure" or "walled place," and it is therefore doubtful whether it is a place-name in the true sense of the word. In 2Ki 16:9 it is mentioned as the place whither Tiglath-pileser IV carried the Syrian (Aramean) captives which he deported from Damascus after he had taken that city. In Am 1:5 the prophet announces that the people of Syria (Aram) shall go into captivity unto Kir, and in 9:7 it is again referred to as the place whence the Lord had brought the Syrians (Arameans) as Israel had been brought out of Egypt, and the Philistines from Caphtor.
2. How Rendered in the Septuagint:
Except in one manuscript (Septuagint, Codex Alexandrinus), where it appears as the Libyan Cyrene (2Ki…
Kir
A wall or fortress, a place to which Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus (2 Kings 16:9; Amos 1:5; 9:7). Isaiah (22:6), who also was contemporary with these events, mentions it along with Elam. Some have supposed that Kir is a variant of Cush (Susiana), on the south of Elam.
(fortress) is mentioned by Amos, (Amos 9:7) as the land from which the Syrians (Aramaeans) were once "brought up;" i.e. apparently as the country where they had dwelt before migrating to the region north of Palestine. (A difference of opinion exists in regard to the position of Kir, since some suppose it to be identical with Carma, a city of Media, in the south, on the river Mardus; others place it in Armenia, on the river Kar. --ED.)
1. A strong city of Moab; called also Kir-hareseth, Kir-haresh, and Kir-heres, Isa 15:1; 16:7,11; Jer 48:31. It was once nearly destroyed by Joram king of Israel, 2Ki 3:25. It is now called Kerak, and is a town of three hundred families, on a steep hill at the head of a ravine running up fifteen miles into the mountains of Moab. Three-fourths of its present inhabitants are nominal Christians, greatly oppressed by the Mohammedan Arabs around them.
2. A region to which Tiglath-pileser transported the captive people of Damascus, 2Ki 16:9; believed to have been in the vicinity of the river Kur or Cyrus, on the northeast of Armenia. The Kur flows southeast, unites with the…
עָרָה (arah) is a Hebrew verb meaning to be naked or bare, and it encompasses a range of actions including uncovering, emptying, and pouring out. It appears in various forms, such as making oneself naked or laying bare by removing contents. Notably, it can also refer to sexual offenses. The word is used in contexts that suggest exposure or destitution.
[עָרָה] vb. be naked, bare
Pi.
lay bare
lay bare by removing contents, empty, water-jar
pour out
Hiph.
make naked, of sexual offences
pour out
Niph. until there be poured upon us a spirit from on high
Hithp.
thou shalt make thyself naked
usu. pouring himself, i.e. spreading himself out like a tree
base
H6168 עָרָה be naked, bare . . lay bare
. lay bare by removing contents, empty, water-jar
. pour out
. . make naked, of sexual offences
. pour out
. until there be poured upon us a spirit from on high
. . thou shalt make thyself naked
. usu. pouring himself, i.e. spreading himself out like a tree
6168 `arah aw-raw'
a primitive root; to be (causatively, make) bare; hence, to
empty, pour out, demolish:--leave destitute, discover, empty,
make naked, pour (out), rase, spread self, uncover.
עָרָה (a.rah) — to uncover.
1) to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out
1a) (Piel)
1a1) to bare, lay bare
1a2) to lay bare by emptying, empty
1a3) to pour out
1b) (Hiphil)
1b1) to make naked, strip bare (of sexual offences)
1b2) to pour out
1c) (Niphal) to be poured out, be exposed
1d) (Hithpael)
1d1) to expose oneself, make oneself naked
1d2) pouring oneself, spreading oneself (participle)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
N-cs — Noun common · masculine singular absoluteHNcmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…