Isaiah 41:25 — Word Study
WLCהַעִיר֤וֹתִי מִצָּפוֹן֙ וַיַּ֔את מִמִּזְרַח־ שֶׁ֖מֶשׁ יִקְרָ֣א בִשְׁמִ֑י וְיָבֹ֤א סְגָנִים֙ כְּמוֹ־ חֹ֔מֶר וּכְמ֥וֹ יוֹצֵ֖ר יִרְמָס־ טִֽיט׃
BSAI have raised upʻûwr■ [stirred, roused] [one] from the northtsâphôwn [Zaphon, the direction of darkness] and he has comeʼâthâh▸ [arrived, drawn near] one from the eastmizrâch [the direction of the sunrise] who calls onqârâʼ▸ [invokes, summons] My nameshêm [My identity, character, and authority] He will march overbôwʼ▸ rulersçâgân [princes, leaders, those in power] as ifkᵉmôw they were mortarchômer [clay, a fragile and pliable substance] likekᵉmôw a potteryâtsar [one who forms and shapes] who treadsrâmaç▸ [tramples, molds] the clayṭîyṭ
| Greek | English | Parsing |
|---|---|---|
| הַעִיר֤וֹתִי | I have stirred up | Verb, Hiphil, perfect first person common singular |
| מִצָּפוֹן֙ | from [the] north | Preposition, noun common feminine singular absolute |
| וַיַּ֔את | and he has come | Verb, Qal, sequential imperfect third person masculine singular |
| מִמִּזְרַח־ | from [the] rising of | Preposition, noun common masculine singular construct |
| שֶׁ֖מֶשׁ | [the] sun | Noun common, both singular absolute |
| יִקְרָ֣א | he will call | Verb, Qal, imperfect third person masculine singular |
| בִשְׁמִ֑י | on name my | Preposition, noun common masculine singular construct, suffix |
| וְיָבֹ֤א | so he may come | Conjunction, verb qal third person masculine singular |
| סְגָנִים֙ | officials | Noun common, masculine plural absolute |
| כְּמוֹ־ | like | Preposition |
| חֹ֔מֶר | mud | Noun common, masculine singular absolute |
| וּכְמ֥וֹ | and like | Conjunction, preposition |
| יוֹצֵ֖ר | a potter | Noun common, masculine singular absolute |
| יִרְמָס־ | [who] he tramples | Verb, Qal, imperfect third person masculine singular |
| טִֽיט׃ | clay | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have raised up one from the north, and he has come— one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay. |
| KJV | I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay. |
| ASV | I have raised up one from the north, and he is come; from the rising of the sun one that calleth upon my name: and he shall come upon rulers as upon mortar, and as the potter treadeth clay. |
| YLT | I have stirred up [one] from the north, And he cometh, From the rising of the sun he calleth in My name, And he cometh in [on] prefects as [on] clay, And as a potter treadeth down mire. |
| WEB | “I have raised up one from the north, and he has come, from the rising of the sun, one who calls on my name, and he shall come on rulers as on mortar, and as the potter treads clay. |
| BBE | I have sent for one from the north, and from the dawn he has come; in my name he will get rulers together and go against them; they will be like dust, even as the wet earth is stamped on by the feet of the potter. |
Where they part company is in the interpretation of סְגָנִים֙ — see How Translations Differ.
The verse consists of one main clause and multiple subordinate clauses that elaborate on the actions and characteristics of the leader.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעוּר
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 41:25
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 — God's Sovereignty Over Nationsgenerated
Isaiah 41:25 reveals God's power in raising leaders from unexpected places, emphasizing His control over history and nations. The verse illustrates God's ability to bring forth a ruler who will conquer with ease, highlighting the futility of opposing His will. This theme resonates throughout Isaiah, where God asserts His authority and the certainty of His plans, often in contrast to the idols and false gods that cannot deliver.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 21:2 | A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.” |
| 2 | Isaiah 44:28 | who says of Cyrus, ‘My shepherd will fulfill all that I desire,’ who says of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘Let its foundation be laid.’” |
| 3 | Isaiah 45:1–6 | This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut: |
| 4 | Isaiah 46:10–11 | I declare the end from the beginning, and ancient times from what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’ |
| 5 | Jeremiah 51:27–29 | “Raise a banner in the land! Blow the ram’s horn among the nations! Prepare the nations against her. Summon the kingdoms against her— Ararat, Minni, and Ashkenaz. Appoint a captain against her; bring up horses like swarming locusts. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הַעִיר֤וֹתִי, ha.'i.Ro.tigenerated
The verb עוּר (uwr) means 'to rouse' or 'to awaken.' It implies stirring someone into action, often with a sense of excitement or urgency. The Hiphil form indicates an active role in causing this awakening, suggesting God's direct involvement in raising this leader.
This word appears frequently in the Hebrew Bible, emphasizing its significance in contexts where God energizes or mobilizes His people or leaders. The parsing as a perfect tense indicates a completed action, underscoring that God has already initiated this process.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in rendering הַעִיר֤וֹתִי as I have raised up, maintaining the sense of divine action across versions like the BSB, KJV, and ASV.
Sentence Structuregenerated
The main verb הַעִיר֤וֹתִי governs the entire verse, indicating that God is the one who raises up leaders. The structure includes several clauses that elaborate on the actions and characteristics of this leader.
The sentence begins with a clear declaration of God's action, followed by descriptions of the leader's origin and authority, and concludes with a simile that emphasizes the ease with which this leader will dominate.
Septuagint Backgroundgenerated
The Septuagint translates הַעִיר֤וֹתִי as ἐγείρω, meaning 'I raise up.' This choice reflects a direct and active role of God in bringing forth leaders, similar to the Hebrew.
The use of ἄρξοντες for סְגָנִים֙ indicates a focus on authority, aligning with the Hebrew meaning but also suggesting a broader interpretation of leadership.
In plain words — the whole versegenerated
Isaiah 41:25 tells us that God has raised up a leader from the north and the east, who will call on His name and easily overpower rulers, just like a potter shapes clay. This verse highlights God's control over history and His ability to bring forth leaders who will act according to His will.
Frequently Asked Questionsgenerated
It signifies God's sovereignty in choosing leaders from unexpected places, demonstrating His power over nations.
By declaring that He raises leaders who will easily dominate others, God asserts His control over all earthly powers.
The potter metaphor illustrates God's ability to shape and mold leaders according to His purpose, just as a potter shapes clay.
Calling on God's name signifies invoking His authority and character, indicating that the leader acts under God's command.
Reflection Questionsgenerated
- In what ways have I seen God's hand in raising leaders or influential figures in my life?
- How can I recognize and respond to God's call in my own life?
- What does it mean to me that God has authority over rulers and leaders?
- How can I trust in God's sovereignty when facing challenges from those in power?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reference this verse to discuss God's sovereignty and the futility of idols in light of God's power.
He stirred up from the north, and he will come from the rising sun: he will call my name, and he will bring magistrates like clay: and like a potter treading the earth. Who announced it from the beginning, so that we may say: You are just.Early Church Fathers on Isaiah 41 →
This is spoken against the idols and those who after the coming of Christ still refused to abandon them but maintained them in their error.Early Church Fathers on Isaiah 41 →
He threatens the idols with destruction. He calls “the one who comes from the east” the righteousness that has awakened, concerning which he had earlier said,Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have raised up one from the north,.... Either one people, or one person; a mighty king, as the Targum; meaning either Cyrus, who might be said to come from the north, and from the rising of the
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have raised up; you neither foreknow nor can do any thing; but I do now foretell, and will certainly effect, great revolution and change in the world, which you shall not be able to hinder. One; which word, though not expressed in the Hebrew, must necessarily be understood, as being oft designed in the following words by the pronoun he. He understands one people; or rather one person, prince, or general, together with his people or forces, as appears from the latter part of the verse. Some conceive that the prophet in this place speaks of two several persons; in the first clause of Nebuchadnezzar, who in Scripture is commonly said to come from the north, as ,15 4:6; and the next clause of…
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:25 I have raised up [one] from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as [upon] morter, and as the potter treadeth clay.Ver. 25. I have raised up one from the north.] Here God beginneth to prove that he can do both those things, whereof the heathen vanities could do neither. This one in the text is Cyrus, say some; Christ, say others, by whom God here foretelleth that he will punish his enemies, but do good to his Church and chosen. He shall call upon my name.] Or, Proclaim my name.
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) I have raised up one from the north.—The north points to Media, the east to Persia, both of them under the rule of the great Deliverer. Shall he call upon my name.—The word admits equally of the idea of “invoking” or “proclaiming.” It may almost be said, indeed, that the one implies the other. The words find a fulfilment in the proclamations of Cyrus cited in 2 Chronicles 36:22-23; Ezra 1:2-4 He shall come upon princes.—The Hebrew noun Sagan is a transitional form of a Persian (Delitzch) or Assyrian (Cheyne) title for a viceroy or satrap. As the potter treadeth clay.—Commonly the image describes the immediate action of Jehovah. (Jeremiah 18:6; Jeremiah 19:10). Here it is used for the…
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. I have raised up one from the north] "That is," says Kimchi, "the Messiah. The king of Assyria placed the ten tribes in Chalach and Chabar by the river Gozan, and in the cities of the Medes, 2Kg 17:6, which lands lie northerly and easterly." He shall come upon princes - "He shall trample on princes"] For יבא yabo, Le Clerc reads יבס yebes, from the Chaldee, who seems to read both words. "Forte legend. ויבס vaiyebes vel וירמס vaiyirmos: sequitur ס." "This should perhaps be read ויבס vaiyebes, or וירמס vaiyirmos: a ס samech follows." - Secker. See Nahum 3:14.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges25–29. The general argument is now brought to bear on the particular case of the raising up of Cyrus.
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleI have raised up one - In the previous verses God had shown that the idols had no power of predicting future events.
Read Albert Barnes on Isaiah 41 →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
I have raised up one from the north, and he has come— one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay.
“I have raised up one from the north, and he has come, from the rising of the sun, one who calls on my name, and he shall come on rulers as on mortar, and as the potter treads clay.
I have raised up one from the north, and he has come—one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay.
I have stirred up one out of the north and he advances, one from the eastern horizon who prays in my name. He steps on rulers as if they were clay, like a potter treading the clay.
Tyndale line
I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.
I have raised up one from the north, and he is come; from the rising of the sun one that calleth upon my name: and he shall come upon rulers as upon mortar, and as the potter treadeth clay.
I have raised up one from the north, and he is come; from the rising of the sun one that calleth upon my name: and he shall come upon rulers as upon mortar, and as the potter treadeth clay.
I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay.
I haue raised vp from the North, and he shall come: from the East sunne shall he cal vpon my Name, and shall come vpon princes as vpon clay, and as the potter treadeth myre vnder the foote.
Strictly literal
I have raised up one from the north, and he shall come, — from the rising of the sun, he who will call upon my name; and he shall come upon princes as on mortar, and as the potter treadeth clay.
I have stirred up [one] from the north, And he cometh, From the rising of the sun he calleth in My name, And he cometh in [on] prefects as [on] clay, And as a potter treadeth down mire.
I have stirred up [one] from the north, || And he comes, || From the rising of the sun he calls in My Name, || And he comes in [on] prefects as [on] clay, || And as a potter treads down mire.
I have waked up one from the north, and he cometh; from the rising of the sun one who will call on my name: and he shall [over-]come princes as mortar, and as the potter treadeth down the clay.
I have raised up one from the north, and he comes; from the sun's rising I summon him who calls on my name, and he will trample the rulers like mud, like a potter who is treading on the clay.
From the Latin
I have raised up one from the north, and he shall come from the rising of the sun: he shall call upon my name, and he shall make princes to be as dirt, and as the potter treading clay.
Simplified
I have encouraged the one who comes from the north. He is from the east, and will respect me. He will tread on rulers as if they were mortar, like a potter treading on clay.
I have sent for one from the north, and from the dawn he has come; in my name he will get rulers together and go against them; they will be like dust, even as the wet earth is stamped on by the feet of the potter.
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 — 1Qisaa agree closely, with only minor variations in wording. The Septuagint matches 13 of the 15 words, indicating a strong alignment with the Hebrew text, though its structure differs.
הַעִיר֤וֹתִי מִצָּפוֹן֙ וַיַּ֔את מִמִּזְרַח־ שֶׁ֖מֶשׁ יִקְרָ֣א בִשְׁמִ֑י וְיָבֹ֤א סְגָנִים֙ כְּמוֹ־ חֹ֔מֶר וּכְמ֥וֹ יוֹצֵ֖ר יִרְמָס־ טִֽיט׃
13 of the 15 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.
העירות מצפון ויאתיו ממזרח שמש ויקרא בשמ׳ו ויבואו סגנים כמו חמר וכמו יוצר וירמוס טיט
15 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 41:25
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.
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
See EAST. The Babylonians and Assyrians are represented as coming from "the north," because they invaded Israel by a northern route in order to avoid the desert, Jer 1:14 46:6,24 Zep 2:13. "Fair weather," says Job, or golden weather, "cometh out of the north," Job 37:22. This is as true in Syria and Arabia now as it was three thousand years ago. A traveler there remarks, "Our friends, who have been long residents, informed us that we should have fair weather for our start on the morrow, as the wind was from the north."
"... And so we have found it come to pass that the clouds of a golden hue always followed upon a north wind, and indicated a clear day; and as in the times of the Savior, we could always say when it was evening…
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HNcbsa — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
סָגָן (sagan) refers to a ruler or prefect, often indicating a subordinate position in governance. It encompasses roles like petty rulers or officials, particularly in the context of Assyrian and Babylonian administration. The term is derived from an unused root meaning to superintend, highlighting its administrative connotation.
[סָגָן, סֶ֫גֶן] n.m. prefect, ruler
base
H5461 [סָגָן, סֶ֫גֶן] prefect, ruler
5461 cagan saw-gawn'
from an unused root meaning to superintend; a prefect of a
province:--prince, ruler.
סָגָן (sa.gan) — ruler.
1) ruler, prefect, governor, a subordinate ruler
1a) prefects (of Assyria and Babylon)
1b) petty rulers or officials
Aramaic equivalent: se.gan (סְגַן "prefect" H5460)
N-mp — Noun common · masculine plural absoluteHNcmpa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
חֹ֫מֶר (chomer) refers to cement, mortar, clay, and also denotes a heap or a unit of dry measure (homer). It is built from the idea of bubbling up, relating to water or earth. The entries indicate its use in various contexts, including construction and measurement.
חֹ֫מֶר n.m. cement, mortar, clay
base
חֹ֫מֶר n.[m.] heap
base
חֹ֫מֶר n.m. homer, a dry measure
base
H2563a חֹ֫מֶר cement, mortar, clay H2563b חֹ֫מֶר heap H2563c חֹ֫מֶר homer, a dry measure
2563 chomer kho'mer
from 2560; properly, a bubbling up, i.e. of water, a wave; of
earth, mire or clay (cement); also a heap; hence, a chomer or
dry measure:--clay, heap, homer, mire, motion.
see HEBREW for 02560
חֹ֫מֶר (cho.mer) — clay.
1) cement, mortar, clay
1a) mortar, cement
1b) clay
1c) mire
חֹ֫מֶר (cho.mer) — heap.
2) heap
2a) swelling, surging (of water)
חֹ֫מֶר (cho.mer) — homer.
homer-a unit of dry measure about 65 imperial gallons (300 l)
N-ms — Noun common · masculine singular absoluteHNcmsa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Conj | Prep — Conjunction · prepositionHC/R
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
N-ms — Noun common · masculine singular absoluteHNcmsa
A maker of earthenware, Ge 24:14-15; Jud 7:16,19; Ps 2:9. Ancient Egyptian paintings represent the potter turning and shaping, on his small and simple wheel made to revolve rapidly by the foot, the lump of clay, which he had previously kneaded with his feet. A pan of water stands by his side, with which he kept the clay moist. After the body of the vessel was worked into shape and beauty, the handle was affixed to it, devices traced upon it, and after drying a little, it was carefully taken to the oven and baked. The potter’s control over the clay illustrates the sovereignty of God, who made us of clay, and forms and disposes of us as he deems good: "O house of Israel, cannot I do with you as this potter? saith the Lord.…
רָמַס (ramas) is a Hebrew verb meaning to trample or tread upon. It is a primitive root that conveys the action of stepping heavily, often in a way that implies oppression or force. The verb appears in both the Qal form, indicating active tramping, and the Niphal form, suggesting a passive state of being trampled.
רָמַס vb. trample
Qal trample
Niph. be trampled
base
H7429 רָמַס trample
7429 ramac raw-mas'
a primitive root; to tread upon (as a potter, in walking or
abusively):--oppressor, stamp upon, trample (under feet),
tread (down, upon).
רָמַס (ra.mas) — to trample.
1) to trample
1a) (Qal)
1a1) to trample
1a2) trampler (participle)
1b) (Niphal) to be trampled
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
טִיט (tiyt) refers to mud, mire, or clay, and is derived from a root that suggests stickiness. It can also figuratively denote calamity. The term appears in various contexts, including poetic uses for clay. There is an Aramaic equivalent, טִין (tin), meaning 'common.'
טִיט n.m. mud, mire, clay
base
H2916 טִיט mud, mire, clay
2916 tiyt teet
from an unused root meaning apparently to be sticky (rath.
perb. a demon. from 2894, through the idea of dirt to be swept
away); mud or clay; figuratively, calamity:--clay, dirt, mire.
see HEBREW for 02894
טִיט (tit) — mud.
1) mud, clay, mire, damp dirt
1a) mud, mire
1b) clay (poetical)
Aramaic equivalent: tin (טִין "common" H2917)
N-ms — Noun common · masculine singular absoluteHNcmsa
kla (chomer, chacaph, TiT, meleT, `abhi, ma`abheh, abhTiT; pelos, "wet clay," "mud"): True clay, which is a highly aluminous soil, is found in certain localities in Palestine, and is used in making pottery. The Hebrew and Greek words, as well as the English "clay," are, however, used loosely for any sticky mud. In making mud bricks, true clay is not always used, but ordinary soil is worked up with water and mixed with straw, molded and left to dry in the sun. Chomer (compare chmar, "slime" or "bitumen") is rendered both "clay" and "mortar." TiT is rendered "clay" or "mire." In Isa 41:25 we have: "He shall come upon rulers as upon mortar (chomer), and as the potter treadeth clay" (TiT). In Na 3:14, "Go into the clay (TiT), and tread the mortar (chomer); make strong the brickkiln"…
Clay
This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter’s clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord’s tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still…
As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. (Psalms 18:42; Isaiah 57:20; Jeremiah 38:6) and in the New Testament, (John 9:6) a mixture of sand or dust with spittle. It is also found in the sense of potter’s clay. (Isaiah 41:25) The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. (Job 38:14) Our Lord’s tomb may have been thus sealed, (Matthew 27:66) as also the earthen vessel containing the evidences of Jeremiah’s purchase. (
Designed for earthenware was trodden by the feet to mix it well, Isa 41:25, was molded on a wheel, and then baked in a kiln, Jer 18:3 43:9. The potter’s art is referred to in Scripture to illustrate man’s dependence upon God, Isa 64:8 Ro 9:21. See POTTER. Clay seems to have been also used in sealing, as wax is with us, Job 38:14. The bricks of Babylon are found marked with a large seal or stamp, and modern travellers find the locks of doors in eastern khans and granaries sealed on the outside with clay.