Isaiah 33:17 — Word Study
WLCמֶ֥לֶךְ בְּיָפְי֖וֹ תֶּחֱזֶ֣ינָה עֵינֶ֑יךָ תִּרְאֶ֖ינָה אֶ֥רֶץ מַרְחַקִּֽים׃
BSAYour eyesʻayin [the windows of your soul] will seechâzâh▸ the Kingmelek [in all His royal majesty, wearing beautiful robes] in His beautyyŏphîy [glory, wonderful appearance] and beholdrâʼâh▸ a landʼerets [country, territory] that stretches afarmerchâq [reaches, extends, into the distance, very far off]
| Greek | English | Parsing |
|---|---|---|
| מֶ֥לֶךְ | a king | Noun common, masculine singular absolute |
| בְּיָפְי֖וֹ | in beauty his | Preposition, noun common masculine singular construct, suffix |
| תֶּחֱזֶ֣ינָה | they will see | Verb, Qal, imperfect third person feminine plural |
| עֵינֶ֑יךָ | eyes your | Noun common feminine dual construct, suffix |
| תִּרְאֶ֖ינָה | they will see | Verb, Qal, imperfect third person feminine plural |
| אֶ֥רֶץ | a land of | Noun common, feminine singular construct |
| מַרְחַקִּֽים׃ | distances | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your eyes will see the King in His beauty and behold a land that stretches afar. |
| KJV | Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. |
| ASV | Thine eyes shall see the king in his beauty: they shall behold a land that reacheth afar. |
| YLT | A king in his beauty, see do thine eyes, They see a land afar off. |
| WEB | Your eyes will see the king in his beauty. They will see a distant land. |
| BBE | Your eyes will see the king in his glory: they will be looking on a far-stretching land. |
Where they part company is מַרְחַקִּֽים — see How Translations Differ.
The main clause presents the primary action, while the subordinate phrases elaborate on what will be seen, creating a layered understanding of the vision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזָה
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 33:17
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 Vision of the Kinggenerated
Isaiah 33:17 presents a vivid image where the eyes of the beholder will witness the King in His majestic beauty, alongside a vast land that extends into the distance. This passage reflects the hope and glory associated with God's reign, drawing a contrast with the previous verses that speak of security and provision for those who dwell in His presence. The imagery evokes a sense of wonder and anticipation for the future.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 32:1–2 | Behold, a king will reign in righteousness, and princes will rule with justice. |
| 2 | Isaiah 37:1 | On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD. |
| 3 | 2 Chronicles 32:23 | Many brought offerings to Jerusalem for the LORD and valuable gifts for Hezekiah king of Judah, and from then on he was exalted in the eyes of all nations. |
| 4 | Psalm 45:2 | You are the most handsome of men; grace has anointed your lips, since God has blessed you forever. |
| 5 | Song of Solomon 5:10 |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מֶ֫לֶךְ, Me.lekhgenerated
The word מֶ֫לֶךְ (*melek*) is a common noun referring to a king or royal figure, derived from a root that signifies royalty. It encompasses the concept of authority and governance, often associated with figures like King David or King Saul. In this context, it emphasizes the majesty and glory of the King being seen.
The parsing indicates that it is a masculine singular noun, which aligns with its usage in the verse to denote a singular royal figure. This word appears frequently in the Hebrew Bible, highlighting its importance in discussions of leadership and divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the key terms in this verse, particularly with the phrase the King in His beauty.
Sentence Structuregenerated
The verse is structured around two finite verbs: תֶּחֱזֶ֣ינָה and תִּרְאֶ֖ינָה, both meaning 'they will see.' The first verb governs the subject עֵינֶ֑יךָ (your eyes), while the second verb introduces the object אֶ֥רֶץ (a land). This arrangement emphasizes the act of seeing as central to the message.
The Hebrew word order places the subject before the verbs, which is typical in Hebrew poetry, creating a rhythmic and emphatic structure that draws attention to the visual experience being described.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֫לֶךְ as βασιλέα (*basileā*), which means 'king' and carries the same royal connotation. This choice reflects the continuity of the concept of kingship across both the Hebrew and Greek texts.
For בְּיָפְי֖וֹ, the LXX uses a term that conveys beauty, aligning with the Hebrew's emphasis on the King's glorious appearance. This consistency in translation reinforces the thematic elements of majesty and splendor.
In plain words — the whole versegenerated
Isaiah 33:17 tells us that the eyes will see the King in His beauty and a distant land. This verse paints a picture of majesty and hope, emphasizing the glory of God and the vastness of His creation.
Frequently Asked Questionsgenerated
Seeing the King in His beauty signifies witnessing God's majesty and glory, which inspires awe and reverence.
The distant land represents hope and the promise of a future that extends beyond the present, emphasizing God's sovereignty over all creation.
This verse connects to God's provision as it follows a declaration of security and assurance for those who dwell in His presence, highlighting His care for His people.
The imagery of sight is crucial as it conveys the idea of perception and understanding, suggesting that those who are faithful will have the privilege of witnessing God's glory.
Reflection Questionsgenerated
- What does seeing the King in His beauty mean for my understanding of God?
- How can I cultivate a sense of awe and reverence for God's majesty in my daily life?
- In what ways does the promise of a distant land encourage me in my faith journey?
- How can I recognize and appreciate God's provision in my life?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the dual advents of Christ and the nature of humility in relation to God's kingdom.
Two advents of our Lord and Savior are indicated in the Scriptures. The one [is] his first advent in the flesh, which took place without honor by reason of his being set at nothing, as Isaiah spoke of him in the past, saying, “We saw him,Early Church Fathers on Isaiah 33 →
Whosoever loves humility shall be heir in the land of life. Whosoever wishes to make peace shall be one of the sons of God. Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much.Early Church Fathers on Isaiah 33 →
But it also must be noted that the Savior’s tomb, above which a memorial canopy is often seen, can properly be called a cave or a den.Early Church Fathers on Isaiah 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThine eyes shall see the King in his beauty,.... Not merely Hezekiah in his royal robes, and with a cheerful countenance, having put off his sackcloth and his sadness, upon the breaking up of the
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThine eyes shall see the king in his beauty: they shall behold the land that is very far off. Thine eyes - the saints' eyes.
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall see the king; first Hezekiah, and then Christ, as before. In his beauty; triumphing over all enemies, and ruling his own people with righteousness; in which two things the beauty and glory of a king and kingdom doth chiefly consist. They shall behold the land that is very far off; thou shalt not be shut up in Jerusalem, and confined to thine own narrow borders, as thou hast been; but thou shalt have free liberty to go abroad with honour and safety, where thou pleasest, even into the remotest countries, because of the great renown of thy king, and the enlargement of his dominions.
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.Ver. 17. Thine eyes shall see the King in his beauty.] Hezekiah in his pristine state and lustre; yea, more glorious and renowned than ever before. Jerome understandeth it of Christ reigning gloriously in heaven, and the saints looking from thence should see the earth afar off as little and contemptible, and say, “ O quam angusti sunt mortalium termini! O quam angusti sunt mortalium animi! ” Augustine wished that he might have seen these three things, Romam in flore, Paulum in ore, Christum in corpore, Rome in the flourish, Paul in the pulpit, Christ in the body of flesh. Venerable Bede…
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Thine eyes shall see the king in his beauty . . .—Torn from their context, the words have been not unfitly used to describe the beatific vision of the saints of God in the far-off land of heaven. So the Targum gives “Thine eyes shall see the Shekinah of the King of Ages.” Their primary meaning is, however, obviously historical. The “king” is Hezekiah, who shall be seen no longer in sackcloth and ashes, and with downcast eyes (Isaiah 37:1), but in all the “beauty” of triumph and of majesty, of a youth and health renewed like the eagle; and the “land that is very far off” is the whole land of Israel, all prosperous and peaceful, as contrasted with the narrow range of view which the…
Read Charles John Ellicott on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges17–24. The idea of the perfect security of the righteous man leads by an easy transition to more positive features of the golden age.
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThine eyes - The eyes of the righteous, described in Isaiah 33:15. Shall see the king in his beauty - Some understand this of the Assyrian king.
Read Albert Barnes on Isaiah 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The good king, Hezekiah, hitherto so depressed by apparently inevitable destruction before him, puts on an aspect humble, yet cheerful and gladsome, and thine eyes — all eyes in Jerusalem — shall
Read Daniel Denison Whedon on Isaiah 33 →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
Your eyes will see the King in His beauty and behold a land that stretches afar.
Your eyes will see the king in his beauty. They will see a distant land.
Your eyes will see the King in His beauty and behold a land that stretches afar.
You will see a king in his splendor; you will see a wide land.
Tyndale line
Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
Thine eyes shall see the king in his beauty: they shall behold a land that reacheth afar.
Thine eyes shall see the king in his beauty: they shall behold a far stretching land.
Thy eyes shall see the king in his beauty: they shall behold the land that is very far off.
Thine eyes shall see the King in his glory: they shall beholde the lande farre off.
Strictly literal
Thine eyes shall see the King in his beauty; they shall behold the land that is far off.
A king in his beauty, see do thine eyes, They see a land afar off.
Your eyes see a king in his beauty, || They see a far-off land.
The king in his beauty shall thy eyes behold: they shall see a far-off land.
Your eyes will see the king in his beauty; they will see a land off in the distance.
From the Latin
His eyes shall see the king in his beauty, they shall see the land far off.
Simplified
You will see the king in his wonderful appearance, and you will view a land that stretches into the distance.
Your eyes will see the king in his glory: they will be looking on a far-stretching land.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in their wording, with six of the seven words matched. The Dead Sea Scrolls also support the MT, with some variations in restoration, but the core message remains intact across these witnesses.
מֶ֥לֶךְ בְּיָפְי֖וֹ תֶּחֱזֶ֣ינָה עֵינֶ֑יךָ תִּרְאֶ֖ינָה אֶ֥רֶץ מַרְחַקִּֽים׃
6 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.
מלך ביופי׳ו תחזיון עיני׳ך תראינה ארץ מרחקים
7 words on the leather.
מלך [ביפי׳ו] [תחזינה] [עיני׳ך] [תראינה] [ארץ] [מרחקים]
1 word on the leather — 6 supplied entire by an editor.
[מלך] [ביפי׳ו] תחזינה [עיני׳ך] [תראינה] [ארץ] [מרחקים]
nothing on the leather here — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 33:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יֳפִי (yophiy) means 'beauty' and is derived from the root word represented by Strong's H3302. The entries consistently define it as a noun referring to beauty, without any significant disagreement among the lexicons.
[יֳפִי] n.m. beauty
base
H3308 [יֳפִי] beauty
3308 yophiy yof-ee'
from 3302; beauty:--beauty.
see HEBREW for 03302
יֳפִי (yo.phi) — beauty.
beauty
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular constructHNcfsc
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…
מֶרְחָק (merchaq) refers to a distant place or distance, often implying remoteness. It can be used adverbially to describe something that is far off. The word is derived from a root meaning to be distant, and it appears in contexts relating to physical distance.
מֶרְחָק n.m. distant place, distance
base
H4801 מֶרְחָק distant place, distance
4801 merchaq mer-khawk'
: from 7368; remoteness, i.e. (concretely) a distant place;
often (adverbially) from afar:--(a-, dwell in, very) far
(country, off). See also 1023.
see HEBREW for 07368
see HEBREW for 01023
מֶרְחָק (mer.chaq) — distance.
distant place, distance, far country
N-mp — Noun common · masculine plural absoluteHNcmpa