Isaiah 3:6 — Word Study
WLCכִּֽי־ יִתְפֹּ֨שׂ אִ֤ישׁ בְּאָחִיו֙ בֵּ֣ית אָבִ֔יו שִׂמְלָ֣ה לְכָ֔ה קָצִ֖ין תִּֽהְיֶה־ לָּ֑נוּ וְהַמַּכְשֵׁלָ֥ה הַזֹּ֖את תַּ֥חַת יָדֶֽךָ׃
BSAA manʼîysh [individual, person] will seizetâphas▸ [capture, take hold of] his brotherʼâch [male sibling, close relative] within his father’sʼâb [paternal, ancestral] housebayith You have a cloaksimlâh [mantle, garment] you behâyâh▸ ◂leaderqâtsîyn [chief, ruler, person in charge] Take chargeyâd [be responsible for, have control over] of thiszôʼth heap of rubblemakshêlâh [ruins, fallen kingdom, place of destruction]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יִתְפֹּ֨שׂ | he will seize | Verb, Qal, imperfect third person masculine singular |
| אִ֤ישׁ | each | Noun common, masculine singular absolute |
| בְּאָחִיו֙ | brother his | Preposition, noun common masculine singular construct, suffix |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| אָבִ֔יו | father his | Noun common masculine singular construct, suffix |
| שִׂמְלָ֣ה | a cloak | Noun common, feminine singular absolute |
| לְכָ֔ה | [belongs] to you | Preposition, suffix |
| קָצִ֖ין | a ruler | Noun common, masculine singular absolute |
| תִּֽהְיֶה־ | you will be | Verb, Qal, imperfect second person masculine singular |
| לָּ֑נוּ | of us | Preposition, suffix |
| וְהַמַּכְשֵׁלָ֥ה | and the heap of ruins | Conjunction, particle, noun common feminine singular absolute |
| הַזֹּ֖את | this | Particle, particle |
| תַּ֥חַת | [will be] under | Noun common, masculine singular construct |
| יָדֶֽךָ׃ | hand your | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.” |
| KJV | When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand: |
| ASV | When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand; |
| YLT | When one layeth hold on his brother, [Of] the house of his father, [by] the garment, 'Come, a ruler thou art to us, And this ruin [is] under thy hand.' |
| WEB | Indeed a man shall take hold of his brother in the house of his father, saying, “You have clothing, you be our ruler, and let this ruin be under your hand.” |
| BBE | When one man puts his hand on another in his father's house, and says, You have clothing, be our ruler and be responsible for us in our sad condition: |
The translations agree on the rendering of תִּֽהְיֶה־ as 'you will be' or similar.
The main clause is straightforward, with additional phrases providing context and urgency to the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbתָּפַשׂ
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 3:6
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 Breakdown of Societygenerated
Isaiah 3:6 depicts a scenario of social collapse where individuals are forced to take on roles of leadership amidst chaos. This verse highlights the desperation and disarray within families and communities, as seen in the surrounding verses that describe oppression and the fall of Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 4:1 | In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!” |
| 2 | Judges 11:6–8 | “Come,” they said, “be our commander, so that we can fight against the Ammonites.” |
| 3 | John 6:15 | Then Jesus, realizing that they were about to come and make Him king by force, withdrew again to a mountain by Himself. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תִּֽהְיֶה־, tih.yeh-generated
The verb הָיָה (hayah) means 'to be' or 'to become.' It is a fundamental verb in Hebrew, indicating existence or coming into being. In this verse, it is used in the imperfect tense, suggesting a future action or state.
Here, it emphasizes the expectation placed upon an individual to assume leadership. The verb's form indicates that this is not merely a suggestion but a demand made in a moment of crisis.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of תִּֽהְיֶה־ as 'you will be' or similar, reflecting the expectation of leadership.
Sentence Structuregenerated
The main verb יִתְפֹּ֨שׂ (he will seize) governs the entire sentence, with the subject אִ֤ישׁ (man) and a series of phrases detailing the context and expectations. The structure indicates a direct and urgent command.
The sentence flows from the action of seizing to the implications of leadership, showcasing a clear cause-and-effect relationship in the unfolding crisis.
Septuagint Backgroundgenerated
The Septuagint renders יִתְפֹּ֨שׂ as ἐπιλήμψεται (he will seize), maintaining the sense of capture but potentially broadening the interpretation to include divine intervention.
The choice of words in the Septuagint suggests a deeper theological implication, framing the human struggle and leadership in light of God's sovereignty over chaotic circumstances.
In plain words — the whole versegenerated
Isaiah 3:6 describes a chaotic situation where a man seizes his brother and demands leadership, stating that the brother's cloak makes him suitable for the role. This reflects the desperation of the times, as people are thrust into positions of responsibility amidst ruin.
Frequently Asked Questionsgenerated
It indicates a time of crisis where familial bonds are strained, and individuals are forced to take on leadership roles.
Leadership is needed in times of chaos, and the verse highlights the desperation of people looking for guidance amidst destruction.
The cloak symbolizes authority or readiness to lead, suggesting that even in turmoil, there are expectations placed on individuals.
It reflects the broader themes of oppression and societal breakdown described in the preceding and following verses.
Reflection Questionsgenerated
- In what ways do I see leadership emerging in times of chaos around me?
- How can I prepare myself to take on responsibilities when challenges arise?
- What does this verse teach about the nature of familial relationships in times of crisis?
- How can we support one another in our communities during difficult times?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the call for leadership amidst ruin and the implications of familial responsibility.
For a man shall seize his brother, the kinsman of his father. The garment is yours, be our prince; but this ruin is under your control. Regarding ruin, Symmachus and Theodotio transferred infirmity, 70 food items.Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen a man shall take hold of his brother of the house of his father,.... One of the same country, kindred, and family; for only one of their brethren, and not a stranger, might rule over them,
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand: When a man shall take hold of his brother, of
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA man shall take hold of his brother of the house of his father; whereas envy ordinarily reigns in near relations, when one brother is advanced far above all the rest. Thou hast clothing: we are utterly undone, and have neither food nor raiment; but thou hast something yet left to support the dignity which we offer to thee, and to enable thee to execute thine office. Be thou our ruler: he showeth that misgovernment should cause the dissolution of the government, and that the former governors should be removed either by foreign force, or by domestic insurrection. Let this ruin be under thine hand, to wit, to heal it, as it is explained in the next verse. Undertake the charge of this…
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:6 When a man shall take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] under thy hand:Ver. 6. When a man shall take hold of his brother.] This is a further mischief that government shall go a-begging, and scarce one be found that shall hold it worth having. The Venetians have magistrates called Proegadi, because at first men were prayed to take the office, and not many would accept of it; this was the case here. Men are naturally ambitious of ruledom - the bramble thinks it a goodly thing to reign over the trees - but they may soon have enough of it, and be forced to cry out, as he once did of his diadem, O…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6, 7) When a man shall take hold of his brother . . .—Disorder was followed by destitution. The elder brother, the impoverished owner of the ruined dwelling, the head of a family or village, turns in his rags to the younger, whose decent garments seem to indicate comparative wealth, and would fain transfer to him the responsibilities of the first-born, though he has but a ruined tenement to give him. And instead of accepting what most men would have coveted (Genesis 25:31-33), the younger brother rejects it. He has enough bread and clothing (same word as in Exodus 22:27) for himself, and no more. It is not for him to bind up the wounds of others, or to try to introduce law where all is…
Read Charles John Ellicott on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Of the house of his father - "Of his father's house"] For בית beith, the house, the ancient interpreters seem to have read מבית mibbeith, from the house; τουοικειουτουπατροςαυτου, Septuagint; domesticum patris sui, Vulgate; which gives no good sense. But the Septuagint MS. I. D. II. for οικειου has οικου. And, his brother, of his father's house, is little better than a tautology. The case seems to require that the man should apply to a person of some sort of rank and eminence; one that was the head of his father's house, (see Joshua 12:14,) whether of the house of him who applies to him, or of any other; ראש בית אביו rosh beith abaiu, the chief, or head of his father's house. I…
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges6, 7. Frantic but unsuccessful efforts will be made to induce some one to undertake the task of maintaining order, Isaiah 3:6 is the protasis, Isaiah 3:7 the apodosis. Render: When one man lays hold of another in his father’s house: “Thou hast a cloak, thou shalt he a ruler for us,” &c. It is the election of a local justice (kadi ch. Isaiah 1:10), not of a king or dictator, which is described; “not an isolated, but a frequently observed circumstance” (Cheyne). The choice of the people falls on a landed proprietor who has been fortunate enough to retain his ancestral estate (his “father’s house”), and whose outer garment is a sufficient badge of respectability. On ruler see Isaiah 1:10.
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen a man shall take hold ... - In this verse, and the following verses, the prophet continues to describe the calamitous and ruined state that would come upon the Jews; when there would be such a
Read Albert Barnes on Isaiah 3 →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
A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.”
Indeed a man shall take hold of his brother in the house of his father, saying, “You have clothing, you be our ruler, and let this ruin be under your hand.”
A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.”
Indeed, a man will grab his brother right in his father’s house and say, ‘You own a coat – you be our leader! This heap of ruins will be under your control.’
Tyndale line
When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand;
When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
When a man shall take hold of his brother of the house of his father, saying , Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
When euery one shall take holde of his brother of the house of his father, and say, Thou hast clothing: thou shalt bee our prince, and let this fall be vnder thine hand.
Strictly literal
When a man shall take hold of his brother, in his father's house, [and shall say:] Thou hast clothing; be our chief, and let this ruin be under thy hand;
When one layeth hold on his brother, [Of] the house of his father, [by] the garment, 'Come, a ruler thou art to us, And this ruin [is] under thy hand.'
When one lays hold on his brother, || Of the house of his father, [by] the garment, “Come, you are a ruler to us, || And this ruin [is] under your hand.”
When a man will seize hold on his brother in the house of his father, [saying,] Thou hast a garment, thou shalt be our ruler, and let this ruin be under thy hand:
A man will even take hold of his brother in his father's house and say, 'You have a coat; be our ruler, and let this ruin be in your hands.'
From the Latin
For a man shall take hold or his brother, one of the house of his father, saying: Thou hast a garment, be thou our ruler, and let this ruin be under thy hand.
Simplified
A man will grab hold of one of his brothers in their father's house, and tell him, “You've got a coat, you can be our leader! Take over the running of this pile of ruins!”
When one man puts his hand on another in his father's house, and says, You have clothing, be our ruler and be responsible for us in our sad condition:
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 closely align, with only minor variations in wording. Both emphasize the themes of leadership and societal collapse, confirming the integrity of the text across traditions.
כִּֽי־ יִתְפֹּ֨שׂ אִ֤ישׁ בְּאָחִיו֙ בֵּ֣ית אָבִ֔יו שִׂמְלָ֣ה לְכָ֔ה קָצִ֖ין תִּֽהְיֶה־ לָּ֑נוּ וְהַמַּכְשֵׁלָ֥ה הַזֹּ֖את תַּ֥חַת יָדֶֽךָ׃
13 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.
כיא יתפוש איש באחי׳הו בית אבי׳ו שמלה ל׳כה קצין תהיה ל׳נו והמכשלה הזאות תחת ידי׳ך
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 3:6
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.
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)
HTc — 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…
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שִׂמְלָה (simlah) refers to a garment or covering, typically a square piece of cloth worn as an outer layer. It can denote a mantle, wrapper, or general clothing. The term emphasizes the idea of a dress that conforms to the shape of what it covers.
שִׂמְלָה n.f. wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
base
H8071 שִׂמְלָה wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
8071 simlah sim-law'
perhaps by permutation for the feminine of 5566 (through the
idea of a cover assuming the shape of the object beneath); a
dress, especially a mantle:--apparel, cloth(-es, -ing),
garment, raiment. Compare 8008.
see HEBREW for 05566
see HEBREW for 08008
שִׂמְלָה (sim.lah) — mantle.
wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
N-fs — Noun common · feminine singular absoluteHNcfsa
Cloak
An upper garment, “an exterior tunic, wide and long, reaching to the ankles, but without sleeves” (Isa. 59:17). The word so rendered is elsewhere rendered “robe” or “mantle.” It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18).
The word translated “cloke”, i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
קָצִין (qatsiyn) refers to a chief or ruler, often in a military context, such as a commander or dictator. It conveys the idea of authority and leadership, derived from the root meaning to determine. The term encompasses various forms of leadership, including magistrates and guides, as noted in different lexicons.
קָצִין n.m. chief, ruler
chief, commander, in war
dictator
more gen., ruled, man in authority
base
H7101 קָצִין chief, ruler . chief, commander, in war
. dictator
. more gen., ruled, man in authority
7101 qatsiyn kaw-tseen'
from 7096 in the sense of determining; a magistrate (as
deciding) or other leader:--captain, guide, prince, ruler.
Compare 6278.
see HEBREW for 07096
see HEBREW for 06278
קָצִין (qa.tsin) — chief.
1) chief, ruler, commander
1a) chief, commander (in war)
1b) dictator
1c) ruler (of one in authority)
N-ms — Noun common · masculine singular absoluteHNcmsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מַכְשֵׁלָה (makshelah) refers to a 'stumbling-block' or 'overthrown mass,' often used figuratively to denote ruin or enticement, particularly in relation to idols. It is derived from the root meaning to fall or be overthrown, and is noted in various contexts, including the decay of kingdoms.
מַכְשֵׁלָה n.f. 1. overthrown mass. 2. stumbling-block
base
H4384 מַכְשֵׁלָה 1. overthrown mass. 2. stumbling-block
4384 makshelah mak-shay-law'
feminine from 3782; a stumbling-block, but only figuratively
(fall, enticement (idol)):--ruin, stumbling-block.
see HEBREW for 03782
מַכְשֵׁלָה (makh.she.lah) — ruins.
1) overthrown mass, stumbling-block, something overthrown, decay, ruin
1a) thing overthrown (figurative of kingdom)
1b) stumbling-block (of idols)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp2ms