Isaiah 33:20 — Word Study
WLCחֲזֵ֣ה צִיּ֔וֹן קִרְיַ֖ת מֽוֹעֲדֵ֑נוּ עֵינֶיךָ֩ תִרְאֶ֨ינָה יְרוּשָׁלִַ֜ם נָוֶ֣ה שַׁאֲנָ֗ן אֹ֤הֶל בַּל־ יִצְעָן֙ בַּל־ יִסַּ֤ע יְתֵֽדֹתָיו֙ לָנֶ֔צַח וְכָל־ חֲבָלָ֖יו בַּל־ יִנָּתֵֽקוּ׃
BSALookchâzâh upon ZionTsîyôwn [the city of our sacred gatherings] the cityqiryâh of our appointed feastsmôwʻêd [sacred seasons, solemnities] Your eyesʻayin will seerâʼâh▸ JerusalemYᵉrûwshâlaim [the city of peace] a peacefulshaʼănân [quiet, secure] pasturenâveh [dwelling, habitation] a tentʼôhel [tabernacle, dwelling place] that does notbal wandertsâʻan△▸ [is not moved, is firmly established] its tent pegsyâthêd [stakes, nails] will notbal be pulled upnâçaʻ▸ [removed, taken away] norbal will anykôl ◂of its cordschebel [ropes, bonds] be brokennâthaq▸ [torn, severed]
| Greek | English | Parsing |
|---|---|---|
| חֲזֵ֣ה | see | Verb, Qal, imperative second person masculine singular |
| צִיּ֔וֹן | Zion | Noun proper |
| קִרְיַ֖ת | [the] town of | Noun common, feminine singular construct |
| מֽוֹעֲדֵ֑נוּ | appointed feast our | Noun common masculine singular construct, suffix |
| עֵינֶיךָ֩ | eyes your | Noun common feminine dual construct, suffix |
| תִרְאֶ֨ינָה | they will see | Verb, Qal, imperfect third person feminine plural |
| יְרוּשָׁלִַ֜ם | Jerusalem | Noun proper |
| נָוֶ֣ה | a habitation | Noun common, masculine singular absolute |
| שַׁאֲנָ֗ן | undisturbed | Adj |
| אֹ֤הֶל | a tent | Noun common, masculine singular absolute |
| בַּל־ | [which] not | Particle |
| יִצְעָן֙ | anyone will pack up | Verb, Qal, imperfect third person masculine singular |
| בַּל־ | [which] not | Particle |
| יִסַּ֤ע | anyone will pull out | Verb, Qal, imperfect third person masculine singular |
| יְתֵֽדֹתָיו֙ | tent pegs its | Noun common feminine plural construct, suffix |
| לָנֶ֔צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| חֲבָלָ֖יו | ropes its | Noun common masculine plural construct, suffix |
| בַּל־ | not | Particle |
| יִנָּתֵֽקוּ׃ | they will be torn apart | Verb, Niphal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Look upon Zion, the city of our appointed feasts. Your eyes will see Jerusalem, a peaceful pasture, a tent that does not wander; its tent pegs will not be pulled up, nor will any of its cords be broken. |
| KJV | Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. |
| ASV | Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken. |
| YLT | See Zion, the city of our meetings, Thine eyes see Jerusalem a quiet habitation, A tent not taken down, Not removed are its pins for ever, And none of its cords are broken. |
| WEB | Look at Zion, the city of our appointed festivals. Your eyes will see Jerusalem, a quiet habitation, a tent that won’t be removed. Its stakes will never be plucked up, nor will any of its cords be broken. |
| BBE | Let your eyes be resting on Zion, the town of our holy feasts: you will see Jerusalem, a quiet resting-place, a tent which will not be moved, whose tent-pins will never be pulled up, and whose cords will never be broken. |
Where they part company is שַׁאֲנָ֗ן — see How Translations Differ.
The verse consists of one main clause followed by several descriptive phrases that elaborate on the vision of Zion.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזָה
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 33:20
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 Zion's Stabilitygenerated
Isaiah 33:20 presents a vision of Zion, where the city is celebrated as the site of appointed feasts and divine gatherings. The passage emphasizes the peace and security of Jerusalem, contrasting it with the chaos of the surrounding nations. Isaiah's message reassures the people of God's steadfast presence and the permanence of their sacred place, reminiscent of God's promises throughout the Scriptures, such as in Psalm 125:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:12–13 | March around Zion, encircle her, count her towers, |
| 2 | Deuteronomy 12:5 | Instead, you must seek the place the LORD your God will choose from among all your tribes to establish as a dwelling for His Name, and there you must go. |
| 3 | Psalm 78:68–69 | But He chose the tribe of Judah, Mount Zion, which He loved. |
| 4 | Psalm 46:5 | God is within her; she will not be moved. God will help her when morning dawns. |
| 5 | Psalm 125:1 | Those who trust in the LORD are like Mount Zion. It cannot be moved; it abides forever. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חֲזֵ֣ה, cha.Zehgenerated
The verb חָזָה (chazah) means to see or perceive, often used in poetic contexts. It encompasses the act of visual observation and can imply a prophetic vision, suggesting a deeper insight into the truth of a situation.
In this verse, it is an imperative, urging the audience to look upon Zion. This command emphasizes the importance of recognizing the significance of this sacred city and the peace it represents.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates חֲזֵ֣ה as look upon, aligning closely with the KJV and ASV in their renderings.
Where translations differ, they do so primarily in the rendering of שַׁאֲנָ֗ן: while the BSB and KJV use undisturbed, others like the ASV and WEB prefer quiet, highlighting a subtle distinction in the nuance of peace conveyed.
Sentence Structuregenerated
The structure of the verse centers around two main verbs: חֲזֵ֣ה (see) and תִרְאֶ֨ינָה (they will see), which anchor the vision being presented. The verse unfolds with a series of noun phrases that describe Zion and Jerusalem, emphasizing their qualities of peace and stability.
The word order places emphasis on the call to see, followed by the descriptions of the city, which enhances the poetic nature of the passage.
Septuagint Backgroundgenerated
The Septuagint translates חֲזֵ֣ה as ἰδοὺ (idoú), a direct command to behold or look. This choice maintains the imperative nature of the original Hebrew, inviting the audience to witness the significance of Zion.
The Greek rendering of שַׁאֲנָ֗ן is not provided, but the overall translation reflects the themes of peace and stability present in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 33:20 invites us to look upon Zion, the city where God meets His people for appointed feasts. It describes Jerusalem as a peaceful and secure place, emphasizing that it will not be moved or disturbed. The imagery of tent pegs and cords reinforces the permanence and stability of God's presence among His people.
Frequently Asked Questionsgenerated
To look upon Zion is to recognize its significance as the city where God meets His people, a place of worship and gathering.
Jerusalem is described as peaceful because it symbolizes God's protection and the security of His presence, contrasting with the turmoil of other nations.
The tent pegs and cords represent stability and permanence, indicating that God's dwelling place among His people will not be moved or destroyed.
This verse connects to themes of God's faithfulness and the enduring nature of His promises, similar to other passages that highlight the security of His people, such as in Psalm 46:5.
Reflection Questionsgenerated
- What does Zion represent to you in your faith journey?
- How can you seek peace in your life, reflecting the peace described in Jerusalem?
- In what ways can you help establish stability and security in your community?
- How does the imagery of a tent resonate with your understanding of God's presence?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the permanence of Zion and its significance as a place of worship and gathering.
Look upon Zion, the city of our solemnity: your eyes shall see Jerusalem, a wealthy habitation: a tabernacle that cannot be moved, and its nails shall not be taken away forever, and all its cords shall not be broken.Early Church Fathers on Isaiah 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLook upon Zion,.... Instead of such terrible objects as before described, a very amiable and lovely one is presented to view; even Zion, the church of God, beloved by him, chosen for his habitation,
Read John Gill on Isaiah 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLook upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither
Read Robert Jamieson on Isaiah 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLook upon Zion; contemplate Zion’ s beauty and safety, and her glorious and peculiar privileges; it is an object worthy of thy deepest meditation. The city of our solemnities: this he mentions, as the chief part of Zion’ s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. A quiet habitation, &c.; which was but very obscurely and imperfectly fulfilled in the literal Zion; but was clearly and fully accomplished in the mystical Zion, the church of God in the times of the gospel, against which, we are assured, that the gates of hell shall not prevail, .
Read Matthew Poole on Isaiah 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.Ver. 20. Look upon Zion, the city of our solemnities.] Where God is daily and duly served, and is therefore her shield and exceeding great reward. If that heathen king, hearing of his enemies’ approach while he was sacrificing, could answer, Eγωδεθυω, I am serving my gods, and therefore fear not their force, how much more cause had Zion to be confident, and to sing. See Psalms 48:12-13.
Read John Trapp on Isaiah 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Look upon Zion . . .—The words sound like an echo of Psalms 46, 48, which were probably written by the sons of Korah on the destruction of Sennacherib’s army. Men had seen Zion desecrated by Ahaz, besieged by Sennacherib; now they should see it once again as it had been at the beginning of Hezekiah’s reign, emphatically a “city of solemnities,” a tent that shall not be removed, the latter words probably referring to Sennacherib’s threat of deportation (Isaiah 36:17).
Read Charles John Ellicott on Isaiah 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Look upon Zion - "Thou shalt see Zion"] For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.
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 BibleLook upon Zion - Lowth renders this, ‘Thou shalt see Zion,’ by Changing the Hebrew text in conformity with the Chaldee.
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
Look upon Zion, the city of our appointed feasts. Your eyes will see Jerusalem, a peaceful pasture, a tent that does not wander; its tent pegs will not be pulled up, nor will any of its cords be broken.
Look at Zion, the city of our appointed festivals. Your eyes will see Jerusalem, a quiet habitation, a tent that won’t be removed. Its stakes will never be plucked up, nor will any of its cords be broken.
Look upon Zion, the city of our appointed feasts. Your eyes will see Jerusalem, a peaceful pasture, a tent that does not wander; its tent pegs will not be pulled up, nor will any of its cords be broken.
Look at Zion, the city where we hold religious festivals! You will see Jerusalem, a peaceful settlement, a tent that stays put; its stakes will never be pulled up; none of its ropes will snap in two.
Tyndale line
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken.
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken.
Look upon Zion, the city of our solemnities: thy eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of its stakes shall ever be removed, neither shall any of its cords be broken.
Looke vpon Zion the citie of our solemne feastes: thine eyes shall see Ierusalem a quiet habitation, a Tabernacle that can not be remooued: and the stakes thereof can neuer be taken away, neither shall any of the cordes thereof be broken.
Strictly literal
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be pulled up, neither shall any of its cords be broken;
See Zion, the city of our meetings, Thine eyes see Jerusalem a quiet habitation, A tent not taken down, Not removed are its pins for ever, And none of its cords are broken.
See Zion, the city of our meetings, || Your eyes see Jerusalem—a quiet habitation, || A tent not taken down, its pins are not removed forever, || And none of its cords are broken.
Look on Zion, the town of our solemn assemblies; thy eyes shall see Jerusalem as an undisturbed residence, a tent that shall not be struck for removal; not one of the stakes of which shall ever be moved, and all the cords of which shall never be torn loose.
Look at Zion, the city of our feasts; your eyes will see Jerusalem as a quiet habitation, a tent that will not be removed, whose stakes will never be pulled up nor will any of its cords be broken.
From the Latin
Look upon Sion the city of our solemnity: thy eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken:
Simplified
On the contrary, you'll see Zion as a festival city. You will view Jerusalem as a quiet and peaceful place. It will be like a tent that's never taken down, whose tent-pegs are never pulled up, whose guy ropes never snap.
Let your eyes be resting on Zion, the town of our holy feasts: you will see Jerusalem, a quiet resting-place, a tent which will not be moved, whose tent-pins will never be pulled up, and whose cords will never be broken.
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 aligns closely with the Dead Sea Scrolls, with 20 words matching perfectly in the 1Qisaa scroll. The Septuagint also corresponds word-for-word, indicating a consistent transmission of this verse across different textual traditions.
חֲזֵ֣ה צִיּ֔וֹן קִרְיַ֖ת מֽוֹעֲדֵ֑נוּ עֵינֶיךָ֩ תִרְאֶ֨ינָה יְרוּשָׁלִַ֜ם נָוֶ֣ה שַׁאֲנָ֗ן אֹ֤הֶל בַּל־ יִצְעָן֙ בַּל־ יִסַּ֤ע יְתֵֽדֹתָיו֙ לָנֶ֔צַח וְכָל־ חֲבָלָ֖יו בַּל־ יִנָּתֵֽקוּ׃
20 of the 20 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.
חזה ציון קרית מועדי׳נו עיני׳ך תראינה ירושלם נוה שאנן אהל בל יצען בל יסע יתדות׳ו לנצח וכול חבלי׳ו בל ינתקו
20 words on the leather.
[חזה] ציון קרית [מועד׳נו] [עיני׳ך] [תראינה] [ירושלם] [נוה] [שאנן] אוהל בל [יצען] [בל] [יסע] [יתדתי׳ו] [לנצח] [וכול] [חבלי׳ו] [בל] [ינתקו]
2 words on the leather — 2 partly restored, 16 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 33:20
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.
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-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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;
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — 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…
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
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;
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
N-cs — Noun common · masculine singular absoluteHNcmsa
hab-i-ta'-shun: Properly a place of sojourn or dwelling. The term in the King James Version representing some 16 Hebrew words (moshabh, ma`-on, mishkan, naweh, etc.), and 5 Greek words, is variously changed in certain passages in the Revised Version (British and American), as Ge 49:5, "swords"; Le 13:46 "dwelling"; Job 5:24; Jer 25:30 b,37, "fold"; Ps 89:14; 97:2, etc., "foundation"; Ps 132:5, "tabernacle"; Lu 16:9, "tabernacles," etc. Conversely, "habitation" appears in the Revised Version (British and…
Habitation
God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God’s throne (Ps. 89:14, Heb. mekhon, “foundation”), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God’s habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and “the praises of Israel” (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by…
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 — AdjHAamsa
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms — Noun common · masculine singular absoluteHNcmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
צָעַן (tsa`an) is a primitive root meaning to wander or travel. It can also imply loading up beasts for migration. The primary usage is in the Qal form, as noted in Isaiah 33:20.
[צָעַן] vb. wander, travel;—Qal Is 33:20
ref
H6813 [צָעַן] wander, travel
6813 tsa`an tsaw-an'
a primitive root; to load up (beasts), i.e. to migrate:--be
taken down.
צָעַן (tsa.an) — to move.
(Qal) to wander, travel
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יָתֵד (yathed) refers to a pin or peg, often used for securing items like tents. It can also mean a nail or a pin in a figurative sense, and has applications in weaving. The word is built from an unused root meaning to fasten or pin through.
יָתֵד n.f. pin, peg
base
H3489 יָתֵד pin, peg
3489 yathed yaw-thade'
from an unused root meaning to pin through or fast; a
peg:--nail, paddle, pin, stake.
יָתֵד (ya.ted) — peg.
1) pin, stake, peg, nail
1a) pin, peg, tent pin, tent stake
1b) nail, pin (fig.)
1c) pin (used in weaving)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
נָתַק (nathaq) is a Hebrew verb meaning to pull, draw, or tear away. It encompasses various actions such as breaking, lifting, and rooting out, with different nuances in its grammatical forms, including Qal, Niphal, Piel, Hiphil, and Hophal. The entries indicate that it can refer to both active and passive forms of tearing or drawing away.
[נָתַק] vb. pull, draw, tear away, apart, off
Qal
draw away
draw or pull off
pull, tear away
Niph.
be drawn away
be torn apart, or in two, snapped
be separated
Pi.
tear apart, snap
tear out, up
Hiph.
draw away
drag them away
Hoph. they were drawn away from the city
base
H5423 נָתַק pull, draw, tear away, apart, off
5423 nathaq naw-thak'
a primitive root; to tear off:--break (off), burst, draw
(away), lift up, pluck (away, off), pull (out), root out.
נָתַק (na.taq) — to tear.
1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out
1a) (Qal)
1a1) to draw away
1a2) to draw or pull off
1a3) to pull or tear away
1b) (Niphal)
1b1) to be drawn away, be drawn out
1b2) to be torn apart or in two, be snapped
1b3) to be separated
1c) (Piel)
1c1) to tear apart, snap
1c2) to tear out, tear up, tear away
1d) (Hiphil)
1d1) to draw away
1d2) to drag away
1e) (Hophal) to be drawn away
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
a-part' (badh, "separation," i.e. alone, by oneself; niddah, "uncleanness" i.e. something put away: "an abomination"): In Zec 12:12-14 the former word is used eleven times with powerful effect to indicate the separation of families and the isolation of wives through excessive grief in Jerusalem on account of the slain Messiah. The latter word signifies removal from ceremonial uncleanness (Le 15:19; 18:19; Eze 22:10). In Greek, kat' idian, "by themselves," of marked significance as expressing Christ's desire for privacy in prayer, alone or with His disciples; either in a desert (Mt 14:13); a mountain (Mt 14:23); or a…
