Isaiah 32:11 — Word Study
WLCחִרְדוּ֙ שַֽׁאֲנַנּ֔וֹת רְגָ֖זָה בֹּֽטְח֑וֹת פְּשֹׁ֣טָֽה וְעֹ֔רָה וַחֲג֖וֹרָה עַל־ חֲלָצָֽיִם׃
BSAShudderchârad [tremble with fear] you ladies of leisureshaʼănân [at ease, secure] tremblerâgaz [be troubled] you daughters of complacencybâṭach [careless, confident ones] Strippâshaṭ [remove, make bare] yourselves bareʻârar and putchâgar sackcloth aroundʻal [a sign of mourning, grief] your waistschâlâts [loins, seat of vigor and strength]
| Greek | English | Parsing |
|---|---|---|
| חִרְדוּ֙ | tremble | Verb, Qal, imperative second person masculine plural |
| שַֽׁאֲנַנּ֔וֹת | O carefree [women] | Adj |
| רְגָ֖זָה | be agitated | Verb, Qal, imperative second person masculine singular |
| בֹּֽטְח֑וֹת | O confident [women] | Verb, Qal, participle (active) feminine plural |
| פְּשֹׁ֣טָֽה | strip off | Verb, Qal, imperative second person masculine singular |
| וְעֹ֔רָה | and strip yourself | Conjunction, verb qal imperative second person masculine singular |
| וַחֲג֖וֹרָה | and gird | Conjunction, verb qal imperative second person masculine singular |
| עַל־ | on | Preposition |
| חֲלָצָֽיִם׃ | loins | Noun common, feminine dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Shudder, you ladies of leisure; tremble, you daughters of complacency. Strip yourselves bare and put sackcloth around your waists. |
| KJV | Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins. |
| ASV | Tremble, ye women that are at ease; be troubled, ye careless ones; strip you, and make you bare, and gird sackcloth upon your loins. |
| YLT | Tremble ye women, ye easy ones, Be troubled, ye confident ones, Strip and make bare, with a girdle on the loins, |
| WEB | Tremble, you women who are at ease! Be troubled, you careless ones! Strip yourselves, make yourselves naked, and put sackcloth on your waist. |
| BBE | Be shaking with fear, you women who are living in comfort; be troubled, you who have no fear of danger: take off your robes and put on clothing of grief. |
Where they part company is שַֽׁאֲנַנּ֔וֹת — see How Translations Differ.
The main verb commands immediate action, supported by several imperative phrases that build urgency.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרַד
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 32:11
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 Call to Repentancegenerated
Isaiah 32:11 warns the complacent women of Jerusalem to recognize their false security and prepare for the coming judgment. The surrounding verses describe the consequences of their carelessness, emphasizing a need for mourning and repentance as the land faces devastation. This passage reflects a broader theme in Isaiah of calling people to accountability and awareness of their spiritual state.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:19–21 | Men will flee to caves in the rocks and holes in the ground, away from the terror of the LORD and from the splendor of His majesty, when He rises to shake the earth. |
| 2 | Isaiah 22:4–5 | Therefore I said, “Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people.” |
| 3 | Isaiah 33:14 | The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?” |
| 4 | Luke 23:27–30 | A great number of people followed Him, including women who kept mourning and wailing for Him. |
| 5 | James 5:5 | You have lived on earth in luxury and self-indulgence. You have fattened your hearts in the day of slaughter. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חִרְדוּ, chir.Dugenerated
The verb חָרַד (charad) means to tremble or be terrified. It conveys a sense of fear or anxiety, often in response to impending danger. The parsing as an imperative second person masculine plural indicates a direct call to the women to act urgently in light of their situation.
This word appears frequently in contexts where fear is warranted, such as at Mount Sinai, underscoring the seriousness of Isaiah's message. The emphasis on trembling suggests a need for a profound emotional response to the threat they face.
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. The BSB has shudder, which is echoed in the KJV and ASV, maintaining the urgency of the command.
Where translations differ, they do so primarily in the rendering of שַֽׁאֲנַנּ֔וֹת. The KJV and ASV use at ease, while the ILT opts for secure, reflecting different nuances of complacency.
Sentence Structuregenerated
The verse consists of a series of imperatives, with the finite verbs חִרְדוּ (tremble), רְגָזָה (be agitated), פְּשֹׁטָה (strip off), עֹרָה (strip yourself), and חֲגֹרָה (gird) driving the action. Each command builds upon the previous one, creating a sense of escalating urgency.
The structure emphasizes the need for immediate action in response to the impending judgment, with the commands directed specifically at the women, highlighting their role in the societal complacency.
Septuagint Backgroundgenerated
The Septuagint translates חִרְדוּ as ἔκστητε, which means 'to be astonished' or 'to be in a state of shock.' This choice suggests a broader emotional response than mere trembling, indicating a deeper realization of their peril.
For שַֽׁאֲנַנּ֔וֹת, the LXX uses a term that conveys a sense of being disturbed, reinforcing the urgency of Isaiah's warning about complacency.
In plain words — the whole versegenerated
Isaiah 32:11 warns the women of Jerusalem to wake from their complacency and recognize the coming judgment. They are called to tremble, strip off their fine clothing, and put on sackcloth as a sign of mourning. This reflects a need for repentance and awareness of their spiritual state.
Frequently Asked Questionsgenerated
Isaiah refers to women who are comfortable and secure in their lives, but their complacency blinds them to the impending judgment.
The call to tremble signifies an urgent need to recognize the seriousness of their situation and to respond with fear and repentance.
Sackcloth is a traditional sign of mourning and repentance, indicating a shift from complacency to a recognition of their need for change.
The surrounding verses emphasize the consequences of complacency and the need for genuine repentance in light of impending judgment.
Reflection Questionsgenerated
- In what areas of my life might I be complacent or secure, and how can I recognize the need for change?
- How can I respond to God's call for repentance in my own life?
- What actions can I take to encourage others to wake from their spiritual complacency?
- How does the imagery of mourning in this verse resonate with my understanding of sin and repentance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTremble, ye women that are at ease,.... Which may be considered either as an exhortation to repentance for their sins, of which, if a due sense was impressed on their hearts, would cause a trembling
Read John Gill on Isaiah 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins. Strip you - of your happy clothing (note, Isaiah 20:2).
Read Robert Jamieson on Isaiah 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStrip you, and make you bare; put off your ornaments, as God commanded upon a like occasion, , that you may put on sackcloth instead of them, as mourners and penitents used to do.
Read Matthew Poole on Isaiah 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:11 Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird [sackcloth] upon [your] loins.Ver. 11. Tremble, ye women.] Adhortatio ad poenitentiam, saith Hyperius; an exhortation to repentance, not unlike that of St James, "Afflict yourselves, and weep and mourn; let your laughter be turned into mourning, your joy into heaviness." Trepidate, O tranquillae. - Tremel.
Read John Trapp on Isaiah 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Tremble, ye women that are at ease . . .—The words find at once a parallel and a contrast in those spoken to the daughters of Jerusalem in Luke (Luke 23:28-30). The call to repentance includes their stripping themselves of their costly finery, and putting on the “sackcloth” (the word is implied, though not expressed in the Hebrew), which was the outward symbol of repentance (Jonah 3:5-8). The words, it may be noted, are masculine, the call not being limited to the women.
Read Charles John Ellicott on Isaiah 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Gird sackcloth] שק sak, sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and I. D. II., and edit. Ald. and Comp., and the Arabic and Syriac. Tremble - be troubled - strip you] פשטה peshotah, רגזה regazah, &c. These are infinitives, with a paragogic ה he, according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense.
Read AdamClarke on Isaiah 32 →
CambridgeThe Cambridge Bible for Schools and Colleges11. The speaker calls on his female auditors at once to assume the garb of mourners; so certain is the calamity. The word for “tremble” is in the masc. gender in the original, a not uncommon irregularity (Amos 4:1; Micah 1:13, &c.). Indeed the next verse presents an example. strip ye, and make ye bare]—as Arabian women occasionally do in a paroxysm of grief or terror. gird (sc. sackcloth) upon your loins] Cf. ch. Isaiah 3:24; 1 Kings 21:27; 2 Kings 6:30; Job 16:15. The words “be troubled,” “strip,” “make bare” and “gird” represent anomalous forms in the Hebrew, which are the despair of grammarians. The imperative no doubt gives the right sense.
Read Cambridge on Isaiah 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleStrip ye, and make ye bare - That is, take off your joyful and splendid apparel, and put on the habiliments of mourning, indicative of a great calamity. And gird sackcloth - (See the note at Isaiah 3:24).
Read Albert Barnes on Isaiah 32 →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
Shudder, you ladies of leisure; tremble, you daughters of complacency. Strip yourselves bare and put sackcloth around your waists.
Tremble, you women who are at ease! Be troubled, you careless ones! Strip yourselves, make yourselves naked, and put sackcloth on your waist.
Shudder, you ladies of leisure; tremble, you daughters of complacency. Strip yourselves bare and put sackcloth around your waists.
Tremble, you complacent ones! Shake with fear, you carefree ones! Strip off your clothes and expose yourselves – put sackcloth on your waist!
Tyndale line
Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins.
Tremble, ye women that are at ease; be troubled, ye careless ones; strip you, and make you bare, and gird sackcloth upon your loins.
Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins.
Tremble, ye women that are at ease; be troubled, ye careless ones: strip ye, and make you bare, and gird sackcloth upon your loins.
Yee women, that are at ease, be astonied: feare, O yee carelesse women: put off the clothes: make bare, and girde sackcloth vpon the loynes.
Strictly literal
Tremble, ye women that are at ease; be troubled, ye careless ones; strip you, and make you bare, and gird [sackcloth] on your loins!
Tremble ye women, ye easy ones, Be troubled, ye confident ones, Strip and make bare, with a girdle on the loins,
Tremble, you women, you easy ones, || Be troubled, you confident ones, || Strip and make bare, with a girdle on the loins,
Tremble, ye careless women; shudder, ye that are secure, strip off your garments and make yourselves bare, and gird [sackcloth] upon the loins.
Tremble, you women who are at ease; be troubled, you confident ones; take off your fine clothes and make yourselves bare; put on sackcloth around your waists.
From the Latin
Be astonished, ye rich women, be troubled, ye confident ones: strip yen, and be confounded, gird your loins.
Simplified
Shudder, you women relaxing! Tremble, you ladies who feel so safe! Strip off your clothes, bare yourselves and put on sackcloth around your waists.
Be shaking with fear, you women who are living in comfort; be troubled, you who have no fear of danger: take off your robes and put on clothing of grief.
Word by word, the decisions they made
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 is consistent with the Septuagint in most of the wording, but the Dead Sea Scrolls provide a variant spelling for some words. The scrolls show a similar structure and meaning, affirming the core message of the verse.
חִרְדוּ֙ שַֽׁאֲנַנּ֔וֹת רְגָ֖זָה בֹּֽטְח֑וֹת פְּשֹׁ֣טָֽה וְעֹ֔רָה וַחֲג֖וֹרָה עַל־ חֲלָצָֽיִם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
חרדו שאננות רגז׳ה בוטחות פשט׳ה יערו חגרנה וספדנה על החלצים
10 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 32:11
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.
חָרַד (charad) is a Hebrew verb meaning to tremble or be terrified. It encompasses a range of meanings, including trembling of both people and mountains, being anxiously careful, and causing others to tremble, particularly in the context of driving an army in terror. The entries suggest a strong emphasis on fear and anxiety.
חָרַד vb. tremble, be terrified
Qal
tremble, quake
tremble, of persons
be anxiously careful
with preps. pregn. = go or come trembling
Hiph. drive in terror, rout as army
base
H2729 חָרַד tremble, be terrified .. tremble, quake
. tremble, of persons
. be anxiously careful
. with preps. pregn. = go or come trembling
. drive in terror, rout as army
2729 charad khaw-rad'
a primitive root; to shudder with terror; hence, to fear;
also to hasten (with anxiety):--be (make) afraid, be careful,
discomfit, fray (away), quake, tremble.
חָרַד (cha.rad) — to tremble.
1) to tremble, quake, move about, be afraid, be startled, be terrified
1a) (Qal)
1a1) to tremble, quake (of a mountain)
1a2) to tremble (of people)
1a3) to be anxiously careful
1a4) to go or come trembling (with prep)
1b) (Hiphil)
1b1) to cause to tremble
1b2) to drive in terror, rout (an army)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
שַׁאֲנָן (sha'anan) means 'at ease' or 'secure,' often with a connotation of carelessness or arrogance. It can refer to a person who is free from misfortune or embody a sense of pride. The word is derived from a root meaning 'to be secure,' and it encompasses both positive and negative aspects of being at ease.
שַׁאֲנָן adj. at ease, secure
at ease, secure
as subst., one at ease, free from misfortune
at ease, with collat. idea of careless, wanton, arrogant
as subst. abstr. = arrogance
base
H7600 שַׁאֲנָן at ease, secure . at ease, secure
. as subst., one at ease, free from misfortune
. at ease, with collat. idea of careless, wanton, arrogant
. as subst. abstr. = arrogance
7600 sha'anan shah-an-awn'
from 7599; secure; in a bad sense, haughty:--that is at
ease, quiet, tumult. Compare 7946.
see HEBREW for 07599
see HEBREW for 07946
שַׁאֲנָן (sha.a.nan) — secure.
adj
1) at ease, quiet, secure
1a) at ease, secure
1b) at ease, careless, wanton, arrogant
subst
2) security, pride, arrogance
2a) one at ease
2b) arrogance
Adj — AdjHAafpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
V-Qal-Impv-2fp — Verb · Qal · imperative second person masculine singularHVqv2ms
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
פָּשַׁט (pashat) is a Hebrew verb meaning to strip off or to invade. It encompasses actions like unclothing, plundering, and making a dash, with various forms indicating different nuances such as flaying or putting off garments. The term appears in different contexts, including military actions and personal disrobing.
פָּשַׁט vb. strip off, make a dash, raid
Qal
strip off, put off, one’s garment
put off (one’s shelter), i.e. make a dash (from a sheltered place)
Pi. to strip the slain
Hiph.
strip one of garment
strip off
flay
Hithp. he stripped himself of his garment
base
H6584 פָּשַׁט strip off, make a dash, raid
6584 pashat paw-shat'
a primitive root; to spread out (i.e. deploy in hostile
array); by analogy, to strip (i.e. unclothe, plunder, flay,
etc.):--fall upon, flay, invade, make an invasion, pull off,
put off, make a road, run upon, rush, set, spoil, spread
selves (abroad), strip (off, self).
פָּשַׁט (pa.shat) — to strip.
1) to strip, invade, strip off, make a dash, raid, spread out
1a) (Qal)
1a1) to strip off, put off
1a2) to put off (one's shelter), make a dash
1b) (Piel) to strip
1c) (Hiphil)
1c1) to strip of
1c2) to strip off
1c3) to flay
1d) (Hithpael) to strip oneself of
V-Qal-Impv-2fp — Verb · Qal · imperative second person masculine singularHVqv2ms
עָרַר (arar) means to strip or make bare, with various nuances including to demolish or lay bare. It appears in the context of destruction, such as in Isaiah 32:11, where it refers to laying bare the foundations of palaces. The entries indicate that it can be used in different forms, including Qal, Poel, and Hithpalpel.
[עָרַר] vb. strip oneself
Qal Is 32:11
Pō‛. they have laid bare (the foundations of) her palaces, i.e. destroyed them
Pilp. + Hithpalp. be laid utterly bare
base
H6209 [עָרַר] strip oneself
6209 `arar aw-rar'
a primitive root; to bare; figuratively, to demolish:--make
bare, break, raise up (perhaps by clerical error for raze), X
utterly.
עָרַר (a.rar) — to strip.
1) to strip, make bare, strip oneself
1a) (Qal) to strip, strip oneself
1b) (Poel) to lay bare
1c) (Hithpalpel) to be utterly stripped, be utterly laid bare
1d) (Pilpel) break
Conj | V-Qal-Impv-2fp — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
Conj | V-Qal-Impv-2fp — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
חָלָץ (chalats) refers to the loins, specifically in the dual form, indicating a focus on this area as the seat of strength, virility, and pain, particularly in the context of childbirth. The term is associated with physical vigor and is noted for its use in describing the loins as girded.
[חָלָץ] n.[f.] only dual, loins
as seat of virility
as girded
as seat of pains, like a woman in travail
base
H2504 [חָלָץ] only dual, loins
2504 chalats khaw-lawts'
from 2502 (in the sense of strength); only in the dual; the
loins (as the seat of vigor):--loins, reins.
see HEBREW for 02502
חָלָץ (cha.lats) — loin.
1) loins
1a) as seat of virility
1b) as girded
1c) as seat of pain (woman's travail)
N-cd — Noun common · feminine dual absoluteHNcfda
loinz (chalats, Aramaic charats, mothen, kecel, yarekh; osphus): This variety of Hebrew synonyms seems to be used rather promiscuously for the loins, though there is no little difference in the secondary meanings of these words. They represent various modes of expressing the loins as the seat of strength and vigor (Job 40:16, Hebrew mothen, here used of Behemoth), the center of procreative power, the portion of the body which is girded about, and is considered as specially needful of covering, even under primitive conditions of life (Job 31:20), and where painful disease most effectually unfits a man for work and warfare.
Jacob receives the Divine promise that "kings shall come out of (his) loins" (chalats, Ge 35:11), and we…
See GIRDLE.
