Isaiah 33:24 — Word Study
WLCוּבַל־ יֹאמַ֥ר שָׁכֵ֖ן חָלִ֑יתִי הָעָ֛ם הַיֹּשֵׁ֥ב בָּ֖הּ נְשֻׂ֥א עָוֹֽן׃
BSAAnd nobal resident [of Zion]shâkên [inhabitant, neighbor] will sayʼâmar▸ I am sickchâlâh■ [feel, have become, weak, ill] The peopleʻam [nation, community] who dwellyâshab [live, reside] will be forgivennâsâʼ [have their sin lifted, pardoned] of iniquityʻâvôn [moral evil, sin]
| Greek | English | Parsing |
|---|---|---|
| וּבַל־ | and not | Conjunction, particle |
| יֹאמַ֥ר | he will say | Verb, Qal, imperfect third person masculine singular |
| שָׁכֵ֖ן | an inhabitant | Noun common, masculine singular absolute |
| חָלִ֑יתִי | I am sick | Verb, Qal, perfect first person common singular |
| הָעָ֛ם | the people | Particle, noun common masculine singular absolute |
| הַיֹּשֵׁ֥ב | which dwells | Particle, verb qal participle (active) masculine singular |
| בָּ֖הּ | in it | Preposition, suffix |
| נְשֻׂ֥א | [will be] forgiven of | Verb, Qal, participle (passive) masculine singular common |
| עָוֹֽן׃ | iniquity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And no resident of Zion will say, “I am sick.” The people who dwell there will be forgiven of iniquity. |
| KJV | And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. |
| ASV | And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. |
| YLT | Nor doth an inhabitant say, 'I was sick,' The people that is dwelling in it, is forgiven of iniquity! |
| WEB | The inhabitant won’t say, “I am sick.” The people who dwell therein will be forgiven their iniquity. |
| BBE | And the men of Zion will not say, I am ill: for its people will have forgiveness for their sin. |
Where they part company is שָׁכֵ֖ן — see How Translations Differ.
The sentence is structured with a main clause followed by a subject and a verb phrase, emphasizing the promise of healing and forgiveness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁכֵן
verbאָמַר
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 33:24
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 — The Promise of Healing for Ziongenerated
Isaiah 33:24 assures that in Zion, the people will not experience sickness, as they will be forgiven for their iniquities. This reflects the broader theme of restoration and divine favor found throughout Isaiah, where God promises healing and redemption to His people. Similar promises can be found in Isaiah 58:8 and Deuteronomy 7:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 58:8 | Then your light will break forth like the dawn, and your healing will come quickly. Your righteousness will go before you, and the glory of the LORD will be your rear guard. |
| 2 | Exodus 15:26 | saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.” |
| 3 | Deuteronomy 7:15 | And the LORD will remove from you all sickness. He will not lay upon you any of the terrible diseases you knew in Egypt, but He will inflict them on all who hate you. |
| 4 | Deuteronomy 28:27 | The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured. |
| 5 | 2 Chronicles 30:20 | And the LORD heard Hezekiah and healed the people. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — נְשֻׂ֥א, ne.Su'generated
The word נָשָׂא (nasa') means to lift, carry, or take away, and here it conveys the idea of being forgiven or having sin lifted. It is a participle in the passive form, indicating that the people are receiving this action — their sins are being lifted from them.
This word encompasses a range of meanings, from the literal lifting of burdens to the figurative lifting of guilt. In this context, it emphasizes God's action in forgiving the people of their iniquity, highlighting the divine initiative in their restoration.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as forgiven, which is consistent with the KJV and ASV, both of which also emphasize the lifting of sin.
Where translations differ is in the rendering of שָׁכֵ֖ן, which is translated as inhabitant in the BSB, KJV, ASV, and others, while some versions like the YLT use an inhabitant.
Sentence Structuregenerated
The main verb in the verse is יֹאמַ֥ר (yo.mar), meaning 'he will say', which governs the subject שָׁכֵ֖ן (sha.khen), 'an inhabitant'. The structure of the sentence emphasizes the negation at the beginning, leading into the declaration of what the inhabitant will not say.
The Hebrew word order places emphasis on the negation בַל (bal) at the start, setting the tone for the assurance that sickness will not be claimed by the people of Zion.
Septuagint Backgroundgenerated
The Septuagint translates נְשֻׂ֥א as ἀφέθη (aphetē), meaning 'forgiven' or 'released'. This choice indicates a clear focus on the act of forgiveness as a liberating action, aligning with the Hebrew meaning of lifting away sin.
The Greek word שָׁכֵ֖ן is rendered as ἐνοικῶν (enoikōn), which also emphasizes the aspect of dwelling, consistent with the Hebrew sense of residency.
In plain words — the whole versegenerated
Isaiah 33:24 promises that in Zion, no one will claim to be sick because they will be forgiven of their sins. This verse speaks of the healing and restoration that God will bring to His people, highlighting the absence of sickness and the presence of forgiveness.
Frequently Asked Questionsgenerated
It signifies that in Zion, the people will experience complete healing and restoration, so they will not claim to be afflicted.
The verse connects forgiveness of iniquity with physical and spiritual healing, suggesting that sin can lead to suffering, and forgiveness brings restoration.
Zion represents the dwelling place of God and His people, a place of safety, healing, and divine favor.
It highlights God's mercy and willingness to forgive, showing that He desires to lift burdens and restore His people.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's forgiveness and healing?
- How can I experience the fullness of life that comes from being part of God's people?
- What does it mean for me to dwell in a place where sickness is absent?
- How can I share the message of forgiveness and healing with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the inhabitant shall not say, I am sick,.... That is, the inhabitant of Zion, or Jerusalem, the church of Christ, Isaiah 33:20 and such are they that are born again in Zion, and brought up there;
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. The inhabitant shall not say, I am sick.
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe inhabitant, to wit, of Jerusalem, God’ s people, shall not say, I am sick; shall have no cause to complain of any sickness or calamity; shall be fully delivered from all their enemies and evil occurrents; shall enjoy perfect tranquillity and prosperity. The people that dwell therein shall be forgiven their iniquity: this may be added, either, 1. As the reason of the foregoing privilege. Their sins, the main causes of all their distresses, shall be pardoned; and therefore their sufferings, the effects of sin, shall cease. Or, 2. As an additional favour. They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and…
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:24 And the inhabitant shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity.Ver. 24. And the inhabitant shall not say, I am sick.] sc., By reason of the long and strait siege. None shall be so lame, or sick and in pain (as here), but that he shall be in case to pursue and prey upon the enemies. The people that dwell therein shall be forgiven their iniquity.] Jehovah Rophe, or the physician, shall heal them on both sides, make them whole every whit. This is a most sweet promise, and highly to be prized by all that are heirs of the promises. “ Optandum est ut sit mens sana in corpore sano. ”
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The inhabitant shall not say, I am sick . . .—The words seem to have had their starting- point in the pestilence which attacked the Assyrian army, and which had probably been felt, during the siege, in Jerusalem itself. The prophet, seeing in such a pestilence the punishment of iniquity, couples together the two blessings of health and pardon. Healthy, because holy, was his report as to the restored Jerusalem. (Comp. Matthew 9:2.)
Read Charles John Ellicott on Isaiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. And the inhabitant shall not say] This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above. The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being…
Read AdamClarke on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges24. The healing of disease and the forgiveness of sin are combined as in Psalms 103:3; Matthew 9:2 ff., &c. To the Old Testament saints sickness was the proof of God’s displeasure and of sin unforgiven. Hence in the conception of the Messianic community, the abolition of sickness, the chief evil of life, is the indispensable pledge that guilt is taken away. Cf. Exodus 23:25.
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the inhabitant - The inhabitant of Jerusalem. Shall not say, I am sick - That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged,
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
And no resident of Zion will say, “I am sick.” The people who dwell there will be forgiven of iniquity.
The inhabitant won’t say, “I am sick.” The people who dwell therein will be forgiven their iniquity.
And no resident of Zion will say, “I am sick.” The people who dwell there will be forgiven of iniquity.
No resident of Zion will say, “I am ill”; the people who live there will have their sin forgiven.
Tyndale line
And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
And the inhabitants shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
And none inhabitant shall say, I am sicke: the people that dwell therein, shall haue their iniquitie forgiuen.
Strictly literal
And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven [their] iniquity.
Nor doth an inhabitant say, 'I was sick,' The people that is dwelling in it, is forgiven of iniquity!
Nor does an inhabitant say, “I was sick”; The people dwelling in it [are] forgiven of [their] iniquity!
And no inhabitant shall say, I am sick: the people that dwell therein shall be one whose iniquity is forgiven.
The inhabitants will not say, “I am sick;” the people who live there will be forgiven for their iniquity.
From the Latin
Neither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.
Simplified
Nobody in Israel will say, “I'm sick,” and those who live there will have their guilt removed.
And the men of Zion will not say, I am ill: for its people will have forgiveness for their sin.
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 and the Dead Sea Scrolls agree in their wording, with minor differences in spelling and form. The Septuagint, while matching most of the words, presents them in a different order, reflecting its own interpretative style.
וּבַל־ יֹאמַ֥ר שָׁכֵ֖ן חָלִ֑יתִי הָעָ֛ם הַיֹּשֵׁ֥ב בָּ֖הּ נְשֻׂ֥א עָוֹֽן׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ובל יואמר שוכן חליתי העם היושב ב׳ה נשא עוון
9 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 33:24
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.
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
Conj | Part — Conjunction · particleHC/Tn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שָׁכֵן (sha.khen) refers to an inhabitant or neighbor, derived from the root word for dwelling. It encompasses meanings related to residency and proximity, indicating a fellow citizen or someone living nearby.
שָׁכֵן adj. inhabitant, neighbor
base
H7934 שָׁכֵן inhabitant, neighbor
7934 shaken shaw-kane'
from 7931; a resident; by extension, a
fellow-citizen:--inhabitant, neighbour, nigh.
see HEBREW for 07931
שָׁכֵן (sha.khen) — neighboring.
1) inhabitant, neighbour
1a) inhabitant
1b) neighbour
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,