Isaiah 27:6 — Word Study
WLCהַבָּאִים֙ יַשְׁרֵ֣שׁ יַֽעֲקֹ֔ב יָצִ֥יץ וּפָרַ֖ח יִשְׂרָאֵ֑ל וּמָלְא֥וּ פְנֵי־ תֵבֵ֖ל תְּנוּבָֽה׃ ס
BSAIn the days to comebôwʼ [in the future, at a later time] JacobYaʻăqôb [the descendant of Abraham, having God's promise] will take rootshârash▸ [be firmly established, flourish] IsraelYisrâʼêl [the people of God, descendants of Jacob] will budpârach [begin to grow, sprout] and blossomtsûwts▸ [flourish, bloom] and fillmâlêʼ [make full, complete] the whole worldpânîym [the earth, all nations] with fruittᵉnûwbâh [the produce of the earth, spiritual abundance]
| Greek | English | Parsing |
|---|---|---|
| הַבָּאִים֙ | the coming [times] | Particle, verb qal participle (active) masculine plural |
| יַשְׁרֵ֣שׁ | it will take root | Verb, Hiphil, jussive third person masculine singular |
| יַֽעֲקֹ֔ב | Jacob | Noun proper masculine |
| יָצִ֥יץ | it will blossom | Verb, Hiphil, imperfect third person masculine singular |
| וּפָרַ֖ח | and it will bud | Verb, Qal, sequential perfect third person masculine singular |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וּמָלְא֥וּ | and they will fill | Verb, Qal, sequential perfect third person common plural |
| פְנֵי־ | [the] surface of | Noun common, masculine plural construct |
| תֵבֵ֖ל | [the] world | Noun common, feminine singular absolute |
| תְּנוּבָֽה׃ ס | fruit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the days to come, Jacob will take root. Israel will bud and blossom and fill the whole world with fruit. |
| KJV | He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. |
| ASV | In days to come shall Jacob take root; Israel shall blossom and bud; and they shall fill the face of the world with fruit. |
| YLT | Those coming in He causeth to take root, Jacob doth blossom, and flourished hath Israel, And they have filled the face of the world [with] increase. |
| WEB | In days to come, Jacob will take root. Israel will blossom and bud. They will fill the surface of the world with fruit. |
| BBE | In days to come Jacob will take root: Israel will put out buds and flowers; and the face of the world will be full of fruit. |
The translations agree on the essential meaning of the verse, emphasizing the themes of establishment and flourishing.
The verse contains two main clauses that express the actions of Jacob and Israel, emphasizing their future flourishing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיַעֲקֹב
verbשָׁרַשׁ
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 27:6
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 Promise of Restoration for Israelgenerated
Isaiah 27:6 speaks of a time when Jacob will take root, indicating a deep and lasting establishment. This verse highlights the flourishing of Israel, which will not only blossom but also fill the world with its fruit, symbolizing both physical and spiritual abundance. The surrounding verses reflect on God's dealings with Israel and the hope of restoration after periods of hardship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 6:13 | And though a tenth remains in the land, it will be burned again. As the terebinth and oak leave stumps when felled, so the holy seed will be a stump in the land.” |
| 2 | Isaiah 37:31 | And the surviving remnant of the house of Judah will again take root below and bear fruit above. |
| 3 | Isaiah 49:20–23 | Yet the children of your bereavement will say in your hearing, ‘This place is too small for us; make room for us to live here.’ |
| 4 | Isaiah 54:1–3 | “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. |
| 5 | Isaiah 60:22 | The least of you will become a thousand, and the smallest a mighty nation. I am the LORD; in its time I will accomplish it quickly. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יַשְׁרֵ֣שׁ, yash.Reshgenerated
The verb שָׁרַשׁ (sharash) means to take root or to be firmly established. This form is a Hiphil jussive, indicating a strong intention or command for Jacob to be rooted. The concept of rooting suggests stability and growth, emphasizing the future flourishing of Israel.
In this context, the verb highlights God's promise to establish Jacob securely, allowing Israel to thrive and bear fruit. The use of this verb indicates not just survival, but a flourishing existence, which is a key theme in the prophetic literature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַשְׁרֵ֣שׁ governs the entire verse, indicating the action of taking root. The structure follows a sequence of clauses that describe the subjects and their actions — Jacob taking root, Israel budding and blossoming, and ultimately filling the world with fruit.
The Hebrew word order places emphasis on the subjects, Jacob and Israel, followed by their actions, which highlights the promise of restoration and growth.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word τέκνα for יַעֲקֹב, indicating a familial connection, emphasizing Jacob's descendants. This choice reflects a focus on the lineage and heritage of Israel.
The translation choice of βλαστήσει for יָצִ֥יץ suggests a flourishing that aligns with the Hebrew meaning but carries a nuance of vitality and life.
In plain words — the whole versegenerated
Isaiah 27:6 tells us that in the future, Jacob will take root, meaning he will be established and secure. Israel will grow and flourish, filling the world with abundant fruit. This verse expresses hope for restoration and prosperity for the people of God.
Frequently Asked Questionsgenerated
It signifies that Jacob, representing the nation of Israel, will be firmly established and secure in the future, indicating a time of stability and growth.
The fruit symbolizes both physical abundance and spiritual prosperity, representing the blessings that will come from Israel's flourishing.
This verse reflects God's promise to restore and bless Israel, showing that despite past hardships, there is hope for a fruitful future.
These images convey growth and vitality, suggesting that Israel will not only survive but thrive, producing blessings for the entire world.
Reflection Questionsgenerated
- In what ways can I see God's promises being fulfilled in my life today?
- How can I cultivate spiritual fruitfulness in my own life?
- What does it mean for me to be rooted in faith like Jacob?
- How can I contribute to the flourishing of my community and the world around me?
The early church on this verse — how the Fathers read it
Early commentators like Jerome reflect on the promise of flourishing for Jacob and Israel, emphasizing their future abundance and growth.
Those who come out from the root of Jacob will flourish and grow Israel: and they will fill the face of the world with their offspring. LXX: The sons of Jacob who come: Israel will flourish and bloom, and its fruits will fill the earth.Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall cause them that come of Jacob to take root,.... That is, the posterity of Jacob, the seed of Israel, in a spiritual sense; such who are Israelites indeed, in whom there is no guile; these
Read John Gill on Isaiah 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. He - Yahweh.
Read Robert Jamieson on Isaiah 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo take root; to be firmly settled in their possessions, and not tossed hither and thither, as they have been. Fill the face of the world with fruit; their posterity shall be so numerous, that their own land shall not be sufficient for them, but they shall be forced to seek habitations in other countries, and shall replenish them with people. But this seems to be understood of the spiritual seed of Jacob, or of believers, who are oft called God’ s Israel, as , and elsewhere.
Read Matthew Poole on Isaiah 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.Ver. 6. He shall cause them that come to Jacob,] i.e., His proselytes; or, that come from Jacob, i.e., his posterity. Vitium haec conditio est, The condition of vines is such as that they must undergo cold blasts and hard winters; howbeit, at the return of the spring they recover their verdure, and flourish again. So shall the seed of Jacob: their dead shall live, and the mountain of the Lord shall be exalted above all mountains.
Read John Trapp on Isaiah 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) He shall cause them that come of Jacob . . .—Better, In the days that come Jacob shall strike root. The figure of Israel as the vine of Jehovah’s vineyard is carried to its close. The true Israel of God shall go through its normal stages of growth, and its restoration shall be as “the riches of the Gentiles” (Romans 11:12; Hosea 14:6). With this picture of blessedness the psalm of the Church of the future comes to an end.
Read Charles John Ellicott on Isaiah 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. To take root - "From the root"] For ישרש yashresh, I read, with the Syriac, משרש mishshoresh. And for יציץ ופרח yatsits uparach, יציצו פרח yatsitsu parach, joining the ו vau to the first word, and taking that into construction with the first part of the sentence, Israel shall bud forth. I suppose the dialogue to be continued in this verse, which pursues the same image of the allegory, but in the way of metaphor.
Read AdamClarke on Isaiah 27 →CambridgeThe Cambridge Bible for Schools and Colleges6. The verse is attached to the song, but forms no integral part of it. It reads as in R.V.: In days to come shall Jacob take root, &c. By a unique ellipsis the word “days” is omitted in the original; hence the mistaken rendering of A.V., “them that come.” and fill the face of the world with fruit] For a contrast see ch. Isaiah 14:21. The fruitfulness anticipated belongs to the sphere of temporal prosperity,—teeming population, &c.
Read Cambridge on Isaiah 27 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall cause them that come of Jacob to take root - This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish.
Read Albert Barnes on Isaiah 27 →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
In the days to come, Jacob will take root. Israel will bud and blossom and fill the whole world with fruit.
In days to come, Jacob will take root. Israel will blossom and bud. They will fill the surface of the world with fruit.
In the days to come, Jacob will take root. Israel will bud and blossom and fill the whole world with fruit.
The time is coming when Jacob will take root; Israel will blossom and grow branches. The produce will fill the surface of the world.
Tyndale line
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
In days to come shall Jacob take root; Israel shall blossom and bud; and they shall fill the face of the world with fruit.
In days to come shall Jacob take root; Israel shall blossom and bud: and they shall fill the face of the world with fruit.
He shall cause them that descend from Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
Hereafter, Iaakob shall take roote: Israel shall florish and growe, and the world shall be filled with fruite.
Strictly literal
In the future Jacob shall take root; Israel shall blossom and bud, and they shall fill the face of the world with fruit.
Those coming in He causeth to take root, Jacob doth blossom, and flourished hath Israel, And they have filled the face of the world [with] increase.
He causes those coming in to take root, || Jacob blossoms, and Israel has flourished, || And they have filled the face of the world [with] increase.
In the future shall Jacob yet take root; Israel shall bud and blossom, and shall fill the face of the world with fruit.
In the coming day, Jacob will take root; Israel will blossom and bud; and they will fill the surface of the ground with fruit.”
From the Latin
When they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed.
Simplified
In the future the descendants of Jacob will be like a tree taking root. Israel will flower and send out shoots, and fill the whole world with fruit!
In days to come Jacob will take root: Israel will put out buds and flowers; and the face of the world will be full of fruit.
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 of Isaiah 27:6 states that Jacob will take root and Israel will bud and blossom, filling the whole world with fruit. The Septuagint closely aligns with the Masoretic Text, as it matches 9 of the 10 words, though it presents them in a different order and with its own articles. The Dead Sea Scrolls, specifically 1Qisaa, also agree with the Masoretic Text, providing the same wording as found in the MT. However, 4Q60 has less textual evidence, with parts restored by an editor, but it still reflects the same essential content. Overall, there is strong agreement among these witnesses regarding the verse's message and wording.
הַבָּאִים֙ יַשְׁרֵ֣שׁ יַֽעֲקֹ֔ב יָצִ֥יץ וּפָרַ֖ח יִשְׂרָאֵ֑ל וּמָלְא֥וּ פְנֵי־ תֵבֵ֖ל תְּנוּבָֽה׃ ס
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.
הבאים ישריש יעקוב ויציץ ויפרח ישראל ומלאו פני תבל תנובה
10 words on the leather.
[הבאים] [ישרש] [יעקב] [יציץ] [ופרח] [ישראל] [ומלאו] [פני] תבל [תנובה]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 27:6
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
The Hebrew word שָׁרַשׁ (*sharash*) is a verb that relates to rooting, both in the sense of establishing roots and uprooting. It includes various forms such as rooting up, taking root, and being rooted out. The entries indicate a range of meanings connected to the concept of roots, but there is no significant disagreement among the lexicons.
[שָׁרַשׁ] vb. denom. Pi. = deal with the roots
root up, out
Pu. be rooted up (of produce)
Po‛ēl take root, establish oneself firmly
Po‛al id.
Hiph. id.
base
H8327 שָׁרַשׁ vb. denom. Pi. = deal with the roots
8327 sharash shaw-rash'
a primitive root; to root, i.e. strike into the soil, or (by
implication) to pluck from it:--(take, cause to take) root
(out).
שָׁרַשׁ (sha.rash) — to uproot.
1) to uproot, take root, deal with the roots
1a) (Piel) to root up, root out
1b) (Pual) to be rooted up or out (of produce)
1c) (Poel) to take root
1d) (Poal) to take root
1e) (Hiphil) to take root, cause to take root
V-Hiphil-Imperf-3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
root (shoresh; rhiza): Frequently mentioned in the Old Testament and New Testament, but almost always in a figurative sense, e.g. "root of the righteous" (Pr 12:3,12); "root that beareth gall" (De 29:18); "Their root shall be as rottenness" (Isa 5:24); "root of bitterness" (Heb 12:15). Also of peoples: "they whose root is in Amalek" (Jud 5:14); of Assyria (Eze 31:7); "Ephraim is smitten, their root is dried up" (Ho 9:16); "Judah shall again take root downward" (
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
צוּץ (tsuwts) is a Hebrew verb with meanings related to blooming and shining. It can refer to blossoming or flourishing in a physical sense, as well as to gazing or glancing in a more figurative context. The entries indicate that it can be used in both the Qal and Hiphil forms, with specific references to shining and peeping, including a mention in Canticles 2:9.
[צוּץ, צִיץ] vb. 1. blossom. 2. shine, sparkle
Qal
flourish.
shine, gleam
Hiph. it put forth blossoms
base
[צוּץ] vb. Hiph. gaze, peep;—Ct 2:9
ref
H6692a צוּץ, צִיץ . blossom
. shine
H6692b צוּץ Hiph. gaze, peep
6692 tsuwts tsoots
a primitive root; to twinkle, i.e. glance; by analogy, to
blossom (figuratively, flourish):--bloom, blossom, flourish,
shew self.
צוּץ (tsuts) — to blossom.
1) to blossom, shine, sparkle
1a) (Qal)
1a1) to flourish
1a2) to shine, gleam
1b) (Hiphil) to blossom, put forth blossoms, produce blossoms
צוּץ (tsuts) — to gaze.
(Hiphil) to gaze, peep, glance, make the eyes sparkle
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word פָּרַח (*pa.rach*) is a primitive root that encompasses several meanings, primarily related to growth and emergence. It can mean to bud, sprout, or shoot, as well as to break out in the context of leprosy or similar eruptions. Additionally, it has a sense of flying, particularly in an Aramaic context. The entries highlight its use in various forms, including Qal and Hiphil.
פָּרַח vb. bud, sprout, shoot
Qal bud, sprout, send out shoots, of vine
Hiph.
cause to bud or sprout
shew buds, sprouts, of tree
base
פָּרַח vb. break out, of leprosy and like eruptions
base
[פָּרַח] vb. fly, Aramaism
base
H6524a פָּרַח bud, sprout, shoot H6524b פָּרַח break out, of leprosy and like eruptions H6524c פָּרַח fly, Aramaism
6524 parach paw-rakh'
a primitive root; to break forth as a bud, i.e. bloom;
generally, to spread; specifically, to fly (as extending the
wings); figuratively, to flourish:--X abroad, X abundantly,
blossom, break forth (out), bud, flourish, make fly, grow,
spread, spring (up).
פָּרַח (pa.rach) — to sprout.
1) to bud, sprout, shoot, bloom
1a) (Qal) to bud, sprout, send out shoots, blossom
1b) (Hiphil)
1b1) to cause to bud or sprout
1b2) to show buds or sprouts
פָּרַח (pa.rach) — to break out.
(Qal) to break out (of leprosy)
פָּרַח (pa.rach) — to fly.
(Qal) to fly (Aramaism)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
See FLOWERS.
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
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…
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
תְּנוּבָה (tnuwbah) refers to fruit or produce, emphasizing the idea of increase. It is derived from the root word for growth, תְּנוּבָה encompasses the general concept of agricultural yield.
תְּנוּבָה n.f. fruit, produce
base
H8570 תְּנוּבָה , fruit, produce
8570 tnuwbah ten-oo-baw'
from 5107; produce:--fruit, increase.
see HEBREW for 05107
תְּנוּבָה (te.nu.vah) — fruit.
fruit, produce
N-fs — Noun common · feminine singular absoluteHNcfsa
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;