Isaiah 33:18 — Word Study
WLCלִבְּךָ֖ יֶהְגֶּ֣ה אֵימָ֑ה אַיֵּ֤ה סֹפֵר֙ אַיֵּ֣ה שֹׁקֵ֔ל אַיֵּ֖ה סֹפֵ֥ר אֶת־ הַמִּגְדָּלִֽים׃
BSAYour mindlêb [heart, will, and intellect] will ponderhâgâh▸ [muse on, meditate on] the former terrorʼêymâh [fear, dread] Whereʼayêh [is the location of] is he who talliesçâphar [counts, records] Whereʼayêh is he who weighsshâqal [measures, assesses] Whereʼayêh is he who countsçâphar [recounts, inscribes] the towersmigdâl [elevated structures, strongholds]
| Greek | English | Parsing |
|---|---|---|
| לִבְּךָ֖ | heart your | Noun common masculine singular construct, suffix |
| יֶהְגֶּ֣ה | it will meditate on | Verb, Qal, imperfect third person masculine singular |
| אֵימָ֑ה | terror | Noun common, feminine singular absolute |
| אַיֵּ֤ה | where? | Particle |
| סֹפֵר֙ | [is one who] counted | Verb, Qal, participle (active) masculine singular |
| אַיֵּ֣ה | where? | Particle |
| שֹׁקֵ֔ל | [is one who] weighed | Verb, Qal, participle (active) masculine singular |
| אַיֵּ֖ה | where? | Particle |
| סֹפֵ֥ר | [is one who] counted | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| הַמִּגְדָּלִֽים׃ | the towers | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your mind will ponder the former terror: “Where is he who tallies? Where is he who weighs? Where is he who counts the towers?” |
| KJV | Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? |
| ASV | Thy heart shall muse on the terror: Where is he that counted, where is he that weighed the tribute? where is he that counted the towers? |
| YLT | Thy heart doth meditate terror, Where [is] he who is counting? Where [is] he who is weighing? Where [is] he who is counting the towers? |
| WEB | Your heart will meditate on the terror. Where is he who counted? Where is he who weighed? Where is he who counted the towers? |
| BBE | Your heart will give thought to the cause of your fear: where is the scribe, where is he who made a record of the payments, where is he by whom the towers were numbered? |
Translations agree on the core meaning of the verse, with slight variations in phrasing.
The main clause introduces the act of pondering, with several subordinate clauses asking about the absence of authority figures.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁקַל
verbהָגָה
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 33:18
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 — Reflection on Past Terrorgenerated
Isaiah 33:18 invites the reader to consider the former terror experienced by the people. It questions the absence of those who once held authority and power, indicating a shift from fear to a hopeful contemplation of the future. This verse is part of a larger passage that emphasizes the beauty and peace of the King and the city of Jerusalem, contrasting past fears with present hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 38:9–22 | This is a writing by Hezekiah king of Judah after his illness and recovery: |
| 2 | 1 Samuel 25:33–36 | Blessed is your discernment, and blessed are you, because today you kept me from bloodshed and from avenging myself by my own hand. |
| 3 | 1 Samuel 30:6 | And David was greatly distressed because the people spoke of stoning him, because the soul of every man grieved for his sons and daughters. But David found strength in the LORD his God. |
| 4 | Psalm 31:7–8 | I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul. |
| 5 | Psalm 71:20 | Though You have shown me many troubles and misfortunes, You will revive me once again. Even from the depths of the earth You will bring me back up. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — לִבְּךָ֖, li.be.Khagenerated
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It represents the center of feelings and intellect, suggesting a deep contemplation of past events.
In this verse, לִבְּךָ (li.be.Kha) indicates that the reflection is personal, urging the listener's heart and mind to engage with their memories of terror.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יֶהְגֶּ֣ה, it will meditate on, governs the whole verse, with multiple clauses branching off it: a noun phrase indicating the subject's heart, and several clauses questioning the presence of those who counted and weighed.
The structure emphasizes the act of pondering, while the repeated question word אַיֵּ֤ה (where?) highlights the absence of the figures once associated with power.
Septuagint Backgroundgenerated
The Septuagint translates יֶהְגֶּ֣ה as μελετήσει, which suggests a more deliberate contemplation compared to the Hebrew's broader sense of muttering or pondering. This choice indicates a focus on thoughtful reflection rather than mere remembrance.
The Greek word for אֵימָה is φόβον, which aligns closely with the Hebrew meaning of terror, reinforcing the emotional weight of the passage.
In plain words — the whole versegenerated
Isaiah 33:18 reflects on past fears and questions where those who once held power have gone. It prompts the listener to think about the absence of those who measured and counted the towers, contrasting this with the present situation.
Frequently Asked Questionsgenerated
To ponder the former terror means to reflect on past fears and anxieties that have impacted the community.
The figures are those who counted, weighed, and measured, representing authority and power that is now absent.
This verse contrasts the fear of past oppressors with the hope of God's presence and the beauty of His kingdom.
The repetition emphasizes the uncertainty and longing for the security that once came from those who held power.
Reflection Questionsgenerated
- What past fears do I need to reflect on in my own life?
- How can I find hope in the absence of past sources of authority?
- In what ways can I meditate on God's promises in times of uncertainty?
- How does understanding the context of this verse change my perspective on fear and authority?
The early church on this verse — how the Fathers read it
An early commentary from Pachomius the Great emphasizes the importance of reciting Scripture to diminish negative thoughts, referencing the themes in this verse.
And if you want all these thoughts to diminish in you and not to have power over you, then recite in your heart without ceasing every fruit that is written in the Scriptures, having in yourself the resolution to walk in them,Early Church Fathers on Isaiah 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThine heart shall meditate terror,.... shall recollect, and think of with pleasure and thankfulness, the terror they were formerly seized with, when surrounded and oppressed by their enemies,
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? Thine heart shall meditate terror - shall meditate on the "terror" caused by the enemy, but now past.
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThine heart shall meditate terror: this is either, 1. A premonition concerning a future judgment, as if he said, Before these glorious promises shall be accomplished, thou shalt be brought into great straits and troubles. Or rather, 2. A thankful acknowledgment of deliverance from a former danger; as if he had said, When thou art delivered, thou shalt, with pleasure and thankfulness, recall to mind thy former terrors and miseries. Where is the scribe, & c.? these words are either, 1. Words of gratulation, and insultation over the enemy. Thou shalt then say, Where are the great officers of the Assyrian host? They are no where, they are not, they are dealt or slain. Or rather, 2. The words of…
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:18 Thine heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?Ver. 18. Thine heart shall meditate terror.] But thou shalt now think of it as "waters that are past," calling to mind what speeches among those late distractions had fallen from thee. Where is the scribe?] Or, The muster master of the Assyrian army? Verba sunt insultantium et exultantium, saith Piscator; they are the words of God’ s people insulting over the enemy, now overthrown and dispersed. See the like done by the apostle. Olim haec meminisse iuvabit.
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Thine heart shall meditate terror—i.e., shall recall the memory of the past evil days, as a dream that had passed away, leaving behind it the thankful joy which rises out of such recollections. Where is the scribe?—Then, in those times of panic, each Assyrian official was an object of dread. There was the “scribe,” who fixed the amount of tribute to be paid by each village or landowner; the “receiver” (literally, weigher), who weighed the gold and silver as it was brought in for payment; the “counter of towers,” who formed his plans for the operation of the “siege.” In Psalms 48:13 the same phrase is used of those who defend the city.
Read Charles John Ellicott on Isaiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Where is the scribe?] The person appointed by the king of Assyria to estimate their number and property in reference to their being heavily taxed. Where is the receiver?] Or he who was to have collected this tribute. Where is he that counted the towers?] That is, the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage; as Capaneus before Thebes is represented in a passage of the Phoenissae of Euripides, which Grotius has applied as an illustration of this place: - Εκεινοςἑπταπροσβασειςτεκμαιρεται…
Read AdamClarke 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 heart - The heart of the people of Jerusalem. Shall meditate terror - This is similar to the expression in Virgil: - forsan et haec olim meminisse jurabit. AEn. ii. 203.
Read Albert Barnes 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 mind will ponder the former terror: “Where is he who tallies? Where is he who weighs? Where is he who counts the towers?”
Your heart will meditate on the terror. Where is he who counted? Where is he who weighed? Where is he who counted the towers?
Your mind will ponder the former terror: “Where is he who tallies? Where is he who weighs? Where is he who counts the towers?”
Your mind will recall the terror you experienced, and you will ask yourselves, “Where is the scribe? Where is the one who weighs the money? Where is the one who counts the towers?”
Tyndale line
Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
Thy heart shall muse on the terror: Where is he that counted, where is he that weighed the tribute? where is he that counted the towers?
Thine heart shall muse on the terror: where is he that counted, where is he that weighed the tribute? where is he that counted the towers?
Thy heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
Thine heart shall meditate feare, Where is the scribe? where is the receiuer? where is hee that counted the towres?
Strictly literal
Thy heart shall meditate on terror: Where is the scribe? where is the receiver? where is he that counted the towers?
Thy heart doth meditate terror, Where [is] he who is counting? Where [is] he who is weighing? Where [is] he who is counting the towers?
Your heart meditates [on] terror, || Where [is] he who is counting? Where [is] he who is weighing? Where [is] he who is counting the towers?
Thy heart shall meditate [on past] terror. “Where is who wrote down? where is he that weighed? where is he that counted the towers?”
Your heart will recall the terror; where is the scribe, where is he who weighed the money? Where is he who counted the towers?
From the Latin
Thy heart shall meditate fear: where is the learned? where is he that pondereth the words of the law? where is the teacher of little ones?
Simplified
In your mind you will think about the terrifying things that were expected, and then ask yourself, “Where are the enemy officials—the scribes who were to record events, the treasurers who were to weigh the looted money, the surveyors who were to count and destroy the towers?”
Your heart will give thought to the cause of your fear: where is the scribe, where is he who made a record of the payments, where is he by whom the towers were numbered?
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 agree closely, with the 1Qisaa scroll matching the Hebrew text almost entirely. The 4Q57 scroll shows some editorial restoration but retains the same essential meaning.
לִבְּךָ֖ יֶהְגֶּ֣ה אֵימָ֑ה אַיֵּ֤ה סֹפֵר֙ אַיֵּ֣ה שֹׁקֵ֔ל אַיֵּ֖ה סֹפֵ֥ר אֶת־ הַמִּגְדָּלִֽים׃
9 of the 11 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.
לב׳כה יהגה אימה איה ספר איה שקל איה ספר את המגדלים
11 words on the leather.
[לב׳ך] [יהגה] [אימה] איה [ספר] [איה] [שקל] [איה] [ספר] [את] [המגדלים]
1 word on the leather — 10 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 33:18
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
The Hebrew word אֵימָה (*'eymah*) means terror or dread. It is derived from a root related to fear and can also refer to an idol in a figurative sense. The entries consistently emphasize its meanings of fright and horror.
אֵימָה 17 n.f. terror, dread
base
H367 אֵימָה terror, dread
367 'eymah ay-maw'
or (shortened) remah {ay-maw'}; from the same as 366; fright;
concrete, an idol (as a bugbear):--dread, fear, horror, idol,
terrible, terror.
see HEBREW for 0366
אֵימָה (e.mah) — terror.
terror, dread
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
The Hebrew word שָׁקַל (*shaqal*) means 'to weigh' and encompasses various usages such as weighing out a price or being weighed. It is a primitive root that can also imply the act of paying or spending. The entries highlight its application in trade and figuratively in contexts of grief.
שָׁקַל vb. weigh
Qal
weigh
weigh out a price
Niph. be weighed
base
H8254 שָׁקַל weigh
8254 shaqal shaw-kal'
a primitive root; to suspend or poise (especially in
trade):--pay, receive(-r), spend, X throughly, weigh.
שָׁקַל (sha.qal) — to weigh.
1) to weigh, weigh out, pay out
1a) (Qal)
1a1) to weigh
1a2) to weigh out (a price)
1a3) of grief (fig)
1b) (Niphal)
1b1) to be weighed
1b2) to be weighed out
Aramaic equivalent: te.qal (תְּקַל "to weigh" H8625A)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִגְדָּל (migdal) primarily means 'tower,' indicating a structure that is tall or elevated. It can also refer to an elevated stage or pulpit and, in a figurative sense, to a raised bed of flowers. The word is derived from a root meaning height, and its usage spans various contexts in the Old Testament.
מִגְדָּל n.m. tower
tower
elevated stage, pulpit of wood
raised bed
base
H4026 מִגְדָּל tower . tower
. elevated stage, pulpit of wood
. raised bed
4026 migdal mig-dawl'
also (in plural) feminine migdalah {mig-daw- law'}; from
1431; a tower (from its size or height); by analogy, a
rostrum; figuratively, a (pyramidal) bed of flowers:--castle,
flower, tower. Compare the names following.
see HEBREW for 01431
מִגְדָּל (mig.dal) — (Hananel) Tower.
Combined with cha.nan.el (חֲנַנְאֵל " of Hananel" H2606)
This name means tower
מִגְדָּל (mig.dal) — Tower (of the Hundred).
Combined with me.ah (מֵאָה "hundred" H3968)
This name means tower
מִגְדָּל (mig.dal) — Tower (Of the Ovens).
This name means tower, elevated stage
מִגְדָּל (mig.dal) — tower.
1) tower
1a) tower
1b) elevated stage, pulpit
1c) raised bed
Art | N-cp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Towers
Of Babel (Gen. 11:4), Edar (Gen. 35:21), Penuel (Judg. 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon (7:4), Syene (Ezek. 29:10), Hananeel (Zech. 14:10), Siloam (Luke 13:4). There were several towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They were erected for various purposes, as watch-towers in vineyard (Isa. 5:2;
Were erected not only in the outer walls and on the heights within cities, Jud 9:47-49 Ps 48:12 Lu 13:4, but along the frontiers of a country, at points where the approach of an enemy could be descried at a distance, Jud 9:17 Isa 21:6-9 Eze 33:2-6. A tower afforded a refuge to the surrounding inhabitants, in case of invasion; and often, when most of a city was subdued, the tower or citadel remained impregnable.
So God is a strong and safe protector of his people, Ps 18:2 61:8