Isaiah 30:4 — Word Study
WLCכִּֽי־ הָי֥וּ בְצֹ֖עַן שָׂרָ֑יו וּמַלְאָכָ֖יו חָנֵ֥ס יַגִּֽיעוּ׃
BSAFor thoughkîy [because of this reason] their princessar [rulers, leaders] arehâyâh■ at ZoanTsôʻan [Tanis, an ancient city in Egypt] and their envoysmălʼâk [messengers, ambassadors] have arrivednâgaʻ▸ [reached, come to] ◂in HanesChânêç△ [possibly Tahpanhes, a place in Egypt]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הָי֥וּ | they have been | Verb, Qal, perfect third person common plural |
| בְצֹ֖עַן | in Zoan | Preposition, noun proper |
| שָׂרָ֑יו | officials its | Noun common masculine plural construct, suffix |
| וּמַלְאָכָ֖יו | and messengers its | Conjunction, noun common masculine plural construct, suffix |
| חָנֵ֥ס | Hanes | Noun proper |
| יַגִּֽיעוּ׃ | they have reached | Verb, Hiphil, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For though their princes are at Zoan and their envoys have arrived in Hanes, |
| KJV | For his princes were at Zoan, and his ambassadors came to Hanes. |
| ASV | For their princes are at Zoan, and their ambassadors are come to Hanes. |
| YLT | For in Zoan were his princes, And his messengers reach Hanes. |
| WEB | For their princes are at Zoan, and their ambassadors have come to Hanes. |
| BBE | For his chiefs are at Zoan, and his representatives have come to Hanes. |
Where they part company is in the interpretation of חָנֵ֥ס — see How Translations Differ.
The structure of the sentence highlights the contrast between the leaders' locations and the futility of their reliance on Egypt.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 30:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning Against Reliance on Egyptgenerated
Isaiah 30:4 is part of a broader warning from the prophet Isaiah to the people of Judah about their misguided trust in Egypt for protection. The context reveals that despite the presence of their leaders in Zoan and their envoys in Hanes, they will ultimately face shame and disappointment due to their reliance on a foreign power that cannot help them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 57:9 | You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself. |
| 2 | 2 Kings 17:4 | But the king of Assyria discovered that Hoshea had conspired to send envoys to King So of Egypt, and that he had not paid tribute to the king of Assyria as in previous years. Therefore the king of Assyria arrested Hoshea and put him in prison. |
| 3 | Hosea 7:11–12 | So Ephraim has become like a silly, senseless dove— calling out to Egypt, then turning to Assyria. |
| 4 | Isaiah 19:11 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
| 5 | Numbers 13:22 | They went up through the Negev and came to Hebron, where Ahiman, Sheshai, and Talmai, the descendants of Anak, dwelled. It had been built seven years before Zoan in Egypt. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כִּי, ki-generated
The word כִּי (ki) serves as a conjunction that introduces a causal relationship, indicating the reason for the statements that follow. It is versatile, often translated as 'for,' 'because,' or 'since,' and is used to connect thoughts in a way that clarifies the speaker's intent.
In this verse, it establishes the reason for the situation being described, highlighting the contrast between the leaders' locations and the futility of their reliance on Egypt.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of the verse, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying the same essential meaning.
Sentence Structuregenerated
The main verb הָי֥וּ (they have been) governs the clause, indicating the state of the princes and their envoys. The sentence structure emphasizes the presence of the leaders and their envoys, with the prepositional phrase בְצֹ֖עַן (in Zoan) and the noun phrase וּמַלְאָכָ֖יו (and their messengers) providing additional context.
The order of the Hebrew words places emphasis on the leaders' locations and their envoys, setting up a contrast with the following implications of shame.
Septuagint Backgroundgenerated
The Septuagint translates כִּי as ὅτι, indicating a causal relationship similar to the Hebrew. This choice reflects a consistent understanding of the connection between the leaders' presence and the implications for the people.
The translation of חָנֵ֥ס as μάτην suggests a nuance of futility or emptiness, which aligns with the overall message of the verse regarding the ineffectiveness of relying on Egypt.
In plain words — the whole versegenerated
Isaiah 30:4 tells us that the rulers of Judah are in Zoan while their envoys have reached Hanes. This highlights their reliance on Egypt, which ultimately leads to shame, as they cannot provide the help they seek.
Frequently Asked Questionsgenerated
The verse warns that despite having leaders in Zoan and envoys in Hanes, trusting in Egypt will lead to disappointment.
Zoan and Hanes are locations in Egypt that symbolize the political alliances Judah sought for protection.
This verse is part of Isaiah's critique of Judah's reliance on foreign powers instead of trusting in God.
It suggests that the leaders are seeking support from Egypt, but the verse indicates that this will not yield the desired results.
Reflection Questionsgenerated
- In what ways do I rely on external sources for security instead of trusting in God?
- How can I discern when my trust in others may lead to disappointment?
- What lessons can I learn from the leaders' reliance on Egypt?
- How can I apply the message of this verse in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 30:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor his princes were at Zoan,.... That is, the princes of the king of Judah, or of the people of Judah; though it can hardly be thought that princes should be sent ambassadors into Egypt, to enter
Read John Gill on Isaiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor his princes were at Zoan, and his ambassadors came to Hanes. For his - Judah's (cf. Isaiah 9:21). Princes were at Zoan - are already arrived there on their errand to Pharaoh (see Isaiah 19:11).
Read Robert Jamieson on Isaiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis princes; the princes of Judah, either sent by the king, or by the appointment of their brethren. Hanes; an eminent city of Egypt, called more largely Tahapanes, and Tahpanhes, 43:8.
Read Matthew Poole on Isaiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:4 For his princes were at Zoan, and his ambassadors came to Hanes.Ver. 4. For his princes were at Zoan.] Where Pharaoh kept his court, and Moses had done his miracles. And his ambassadors came to Hanes.] This was, saith Jerome, a famous city in the utmost part of Egypt, toward Ethiopia. Oecolampadius saith it lay beyond Egypt. So far did these men travel and trouble themselves in seeking foreign help, when they might have stayed at home to better purpose.
Read John Trapp on Isaiah 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) His princes were at Zoan . . .—Better, are, in the vivid use of the historic present of prophecy. Zoan, the Tanis of the Greeks, was one of the oldest of Egyptian cities. Hanes, identified with the Greek Heracleopolis, as lying in the delta of the Nile, would be among the first Egyptian cities which the embassy would reach.
Read Charles John Ellicott on Isaiah 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Hanes] Six MSS. of Kennicott's, and perhaps six others, with four of De Rossi's, read חנם chinnam, in vain, for הנס Hanes; and so also the Septuagint, who read likewise יגעו yageu, labored, for יגיעו yaggiu, arrived at.
Read AdamClarke on Isaiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The futile alliance with Egypt denounced. Comp. Isaiah 29:15, Isaiah 31:1.
Read Cambridge on Isaiah 30 →Albert Barnes1798–1870Barnes' Notes on the BibleFor his princes - The sense of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted alliance with Egypt.
Read Albert Barnes on Isaiah 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For though their princes are at Zoan and their envoys have arrived in Hanes,
For their princes are at Zoan, and their ambassadors have come to Hanes.
For though their princes are at Zoan and their envoys have arrived in Hanes,
Though his officials are in Zoan and his messengers arrive at Hanes,
Tyndale line
For his princes were at Zoan, and his ambassadors came to Hanes.
For their princes are at Zoan, and their ambassadors are come to Hanes.
For his princes are at Zoan, and his ambassadors are come to Hanes.
For his princes were at Zoan, and his embassadors came to Hanes.
For his princes were at Zoan, and his Ambassadours came vnto Hanes.
Strictly literal
For his princes were at Zoan, and his ambassadors came to Hanes.
For in Zoan were his princes, And his messengers reach Hanes.
For his princes were in Zoan, || And his messengers reach Hanes.
For his princes were at Zo'an, and his ambassadors had reached Chanes.
although their princes are at Zoan, and their messengers have come to Hanes.
From the Latin
For thy princes were in Tanis, and thy messengers came even to Hanes.
Simplified
Even though he has officials at Zoan and his messengers reach Hanes,
For his chiefs are at Zoan, and his representatives have come to Hanes.
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 both agree on the wording of the verse, confirming the presence of the leaders in Zoan and their envoys in Hanes. The Septuagint matches the Hebrew closely, maintaining the same essential meaning.
כִּֽי־ הָי֥וּ בְצֹ֖עַן שָׂרָ֑יו וּמַלְאָכָ֖יו חָנֵ֥ס יַגִּֽיעוּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי היה בצען שרי׳ו ומלאכי׳ו חנס יגיעו
7 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 30:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
צֹ֫עַן (tso'an) refers to Zoan, an ancient city in Egypt, also known as Tanis. It is described as a significant location, being the capital of the Shepherd dynasty and existing long before Abraham. The name is derived from Egyptian and translates to 'place of departure.'
צֹ֫עַן n.pr.loc. Tanis, in Egypt
base
H6814 צֹ֫עַן Tanis, in Egypt
6814 Tso`an tso'-an
of Egyptian derivation; Tsoan, a place in Egypt:--Zoan.
צֹ֫עַן (tso.an) — Zoan.
§ Zoan = "place of departure"
an ancient city of lower Egypt called Tanis by the Greeks; located on the eastern bank of the Tanitic branch of the Nile; the capital of the Shepherd dynasty, built 7 years after Hebron and existing before Abraham and the dwelling place of the Pharaoh at the time of the exodus
modern 'San'
Prep | N-proper — Preposition · noun properHR/Npl
zo'-an (tso`an; Tanis):
1. situation
2. Old Testament Notices
3. Early History
4. Hyksos Monuments
5. Hyksos Population
6. Hyksos Age
7. Description of Site
1. Situation:
The name is supposed to mean "migration" (Arabic, tsan). The site is the only one connected with the history of Israel in Egypt, before the exodus, which is certainly fixed, being identified with the present village of San at the old mouth of the Bubastic branch of the Nile, about 18 miles Southeast of Damietta. It should be remembered that the foreshore of the Delta is continually moving northward, in consequence of the deposit of the Nile mud, and that the Nile mouths are much farther North than they were even in the time of the geographer Ptolemy. Thus in the times of Jacob, and of Moses, Zoan probably lay at the mouth of the Bubastic branch, and was a harbor, Lake Menzaleh and the lagoons near Pelusium having been…
Zoan
(Old Egypt. Sant= “stronghold,” the modern San). A city on the Tanitic branch of the Nile, called by the Greeks Tanis. It was built seven years after Hebron in Palestine (Num. 13:22). This great and important city was the capital of the Hyksos, or Shepherd kings, who ruled Egypt for more than 500 years. It was the frontier town of Goshen. Here Pharaoh was holding his court at the time of his various interviews with Moses and Aaron. “No trace of Zoan exists; Tanis was built over it, and city after city has been built over the ruins of that” (Harper, Bible and Modern Discovery). Extensive mounds of ruins, the wreck of the ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek. 30:14). “The whole constitutes one of the…
(place of departure), an ancient city of lower Egypt, called Tanis by the Greeks. It stood on the eastern bank of the Tanitic branch of the Nile. Its name indicates a place of departure from a country, and hence it has been identified with Avaris (Tanis, the modern San), the capital of the Shepherd dynasty in Egypt, built seven years after Hebron and existing before the time of Abraham. It was taken by the Shepherd kings in their invasion of Egypt, and by them rebuilt, and garrisoned, according to Manetho, with 240,000 men. This cite is mentioned in connection with the plagues in such a manner as to leave no doubt that it is the city spoken of in the narrative in Exodus as that where Pharaoh dwelt, (Psalms 78:42,43) and where Moses wrought his wonders on the field of Zoan a rich plain extending thirty miles toward the east. Tanis…
A very ancient city of Lower Egypt, Nu 13:22, on the east side of the Tanitic arm of the Nile, and called by the Greeks Tanis, now San. It was a royal city, Isa 19:11,13; 30:4, and gave its name to the level country around it, in which were wrought the first mighty works of God by Moses, Ps 78:12,43. Vast heaps of ruined temples, obelisks, sphinxes, etc., attest the ancient grandeur of this city, and its ruin according to prophecy, Eze 30:14.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
חָנֵס (Chanec) refers to a location in Lower Egypt, specifically an island in the Nile south of Memphis. It is associated with the name Hanes, which some lexicons suggest means 'grace has fled.' The exact site is uncertain but may relate to the fortified town of Tahpanhes.
חָנֵס n.pr.loc. Is 30:4 in Lower Egypt, on island in Nile, S. of Memphis
ref
H2609 חָנֵס in Lower Egypt, on island in Nile, S. of Memphis
2609 Chanec khaw-nace'
of Egyptian derivation; Chanes, a place in Egypt:--Hanes.
חָנֵס (cha.nes) — Hanes.
§ Hanes = "grace has fled"
a place in Egypt, site uncertain but may be either of the following
1a) Tahpanhes, a fortified town on the eastern frontier
1b) a place in lower Egypt, on an island in the Nile south of Memphis
N-proper — Noun properHNpl
ha'-nez (chanec): Occurs only in Isa 30:4. The one question of importance concerning this place is its location. It has never been certainly identified. It was probably an Egyptian city, though even that is not certain. Pharaoh, in his selfish haste to make league with the kingdom of Judah, may have sent his ambassadors far beyond the frontier. The language of Isa, "Their ambassadors came to Hanes," certainly seems to indicate a place in the direction of Jerusalem from Tanis. This indication is also the sum of all the evidence yet available. There is no real knowledge concerning the exact location of Hanes. Opinions on the subject are little more than clever guesses. They rest almost entirely upon etymological grounds, a very precarious foundation when not supported by historical evidence. The Septuagint has, "For there are in Tanis…
Hanes
A place in Egypt mentioned only in Isa. 30:4 in connection with a reproof given to the Jews for trusting in Egypt. It was considered the same as Tahpanhes, a fortified town on the eastern frontier, but has been also identified as Ahnas-el-Medeeneh, 70 miles from Cairo.
a place in Egypt mentioned only in (Isaiah 30:4) We think that the Chald Paraphr. is right in identifying it with Tahpanhes, a fortified town on the eastern frontier.
A city of Egypt, Isa 30:4, thought to be the modern Ehnes, in middle Egypt on the Nile.
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp