Isaiah 41:7 — Word Study
WLCוַיְחַזֵּ֤ק חָרָשׁ֙ אֶת־ צֹרֵ֔ף מַחֲלִ֥יק פַּטִּ֖ישׁ אֶת־ ה֣וֹלֶם פָּ֑עַם אֹמֵ֤ר לַדֶּ֙בֶק֙ ט֣וֹב ה֔וּא וַיְחַזְּקֵ֥הוּ בְמַסְמְרִ֖ים לֹ֥א יִמּֽוֹט׃ ס
BSAThe craftsmanchârâsh [artificer, skilled worker] encourageschâzaq▸ the goldsmithtsâraph [and] he who wieldschâlaq the hammerpaṭṭîysh [tool for shaping] [cheers] him who strikeshâlam the anvilpaʻam sayingʼâmar of the weldingdebeq [soldering, joining] Ithûwʼ is goodṭôwb [pleasant, beneficial] He nails it downchâzaq▸ [fastens with pegs] so it will notlôʼ be toppledmôwṭ▸ [shaken, unstable]
| Greek | English | Parsing |
|---|---|---|
| וַיְחַזֵּ֤ק | and he encouraged | Verb, Piel, sequential imperfect third person masculine singular |
| חָרָשׁ֙ | a craftsman | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| צֹרֵ֔ף | a metalsmith | Verb, Qal, participle (active) masculine singular |
| מַחֲלִ֥יק | a smoother of | Verb, Hiphil, participle (active) masculine singular common |
| פַּטִּ֖ישׁ | a hammer | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| ה֣וֹלֶם | a striker of | Verb, Qal, participle (active) masculine singular common |
| פָּ֑עַם | an anvil | Noun common, feminine singular absolute |
| אֹמֵ֤ר | saying | Verb, Qal, participle (active) masculine singular |
| לַדֶּ֙בֶק֙ | of the soldering | Preposition, noun common masculine singular absolute |
| ט֣וֹב | [is] good | Adj |
| ה֔וּא | it | Pronoun |
| וַיְחַזְּקֵ֥הוּ | and he strengthened it | Verb piel sequential imperfect third person masculine singular, suffix |
| בְמַסְמְרִ֖ים | with nails | Preposition, noun common masculine plural absolute |
| לֹ֥א | not | Particle |
| יִמּֽוֹט׃ ס | it will be shaken | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled. |
| KJV | So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. |
| ASV | So the carpenter encourageth the goldsmith, and he that smootheth with the hammer him that smiteth the anvil, saying of the soldering, It is good; and he fasteneth it with nails, that it should not be moved. |
| YLT | And strengthen doth an artisan the refiner, A smoother [with] a hammer, Him who is beating [on] an anvil, Saying, 'For joining it [is] good,' And he strengtheneth it with nails, it is not moved! |
| WEB | So the carpenter encourages the goldsmith. He who smooths with the hammer encourages him who strikes the anvil, saying of the soldering, “It is good;” and he fastens it with nails, that it might not totter. |
| BBE | So the metal-worker put heart into the gold-worker, and he who was hammering the metal smooth said kind words to the iron-worker, saying of the plate, It is ready: and he put it together with nails, so that there might be no slipping. |
The translations agree on the rendering of חָזַק as encourages and maintain consistency in the positive affirmation of the work.
The structure features a main clause followed by subordinate phrases that elaborate on the actions and affirmations of the craftsmen.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָרָשׁ
verbחָזַק
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 41:7
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 Assurance of Craftsmengenerated
Isaiah 41:7 presents a scene where craftsmen support each other in their work, emphasizing the importance of collaboration and mutual encouragement. This verse illustrates how skilled workers, like the craftsman and the goldsmith, rely on one another to produce quality results. The context highlights the futility of idols in contrast to the strength and assurance found in skilled labor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:19 | To an idol that a craftsman casts and a metalworker overlays with gold and fits with silver chains? |
| 2 | Isaiah 44:12–15 | The blacksmith takes a tool and labors over the coals; he fashions an idol with hammers and forges it with his strong arms. Yet he grows hungry and loses his strength; he fails to drink water and grows faint. |
| 3 | Isaiah 46:6–7 | They pour out their bags of gold and weigh out silver on scales; they hire a goldsmith to fashion it into a god, so they can bow down and worship. |
| 4 | Jeremiah 10:3–5 | For the customs of the peoples are worthless; they cut down a tree from the forest; it is shaped with a chisel by the hands of a craftsman. |
| 5 | Daniel 3:1–7 | King Nebuchadnezzar made a golden statue sixty cubits high and six cubits wide, and he set it up on the plain of Dura in the province of Babylon. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָזַק, vay.cha.Zekgenerated
The Hebrew word חָזַק (chazaq) means to strengthen or to be strong. It conveys a sense of support and encouragement, reflecting the relationship between the craftsman and the goldsmith in this verse.
In this instance, the verb is in the Piel stem, indicating an intensive action, which emphasizes the act of encouraging and supporting one another in their craft. This word encapsulates the essence of collaboration in skilled work.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses encourages for חָזַק.
Sentence Structuregenerated
The main verb יְחַזֵּ֤ק governs the sentence, with two subjects: the craftsman and the goldsmith. The structure emphasizes their collaborative effort in the crafting process.
The sentence unfolds with the craftsman encouraging the goldsmith, followed by the affirmation of their work being good, culminating in the action of securing it to prevent instability.
Septuagint Backgroundgenerated
The Septuagint translates חָזַק as ἴσξυσεν, which also conveys a sense of strengthening or encouraging. This choice aligns with the Hebrew meaning but may suggest a broader interpretation of empowerment in the context of craftsmanship.
The Greek word σφύρῃ for פַּטִּישׁ emphasizes the tool's function in shaping, reflecting the importance of the hammer in the crafting process.
In plain words — the whole versegenerated
Isaiah 41:7 describes how a craftsman supports a goldsmith in their work, affirming the quality of their creation. This collaboration highlights the importance of encouragement among skilled workers, showing that their efforts are secured so that their work will not be unstable.
Frequently Asked Questionsgenerated
It means that skilled workers support each other in their tasks, emphasizing the value of collaboration and mutual encouragement in craftsmanship.
Nailing down the work signifies securing it to ensure stability and prevent it from being toppled, illustrating the importance of a solid foundation.
The phrase 'it is good' reflects the satisfaction and quality assurance of the work being done, indicating that the craftsmen take pride in their craftsmanship.
This verse contrasts the skilled labor of craftsmen with the impotence of idols, illustrating that true strength and stability come from human effort and skill rather than lifeless objects.
Reflection Questionsgenerated
- In what ways can I encourage those around me in their work or endeavors?
- How do I ensure that the things I create or build are stable and secure?
- What does it mean for me to affirm the goodness of my work?
- How can I apply the principles of collaboration and support in my daily life?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to illustrate the contrast between the strength of skilled craftsmanship and the futility of idols, highlighting the importance of human effort in creation.
Look, [Isaiah] says, what the newcomers to the truth say to those who are still held prisoner to the error of idols, to show them their impotence: idols can neither walk nor hold themselves up without being fastened with nails.Early Church Fathers on Isaiah 41 →
By mocking those who make the idols, [Isaiah] says, “The craftsman encourages the goldsmith, who strikes with the hammer.” That is,Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the carpenter encouraged the goldsmith,.... The carpenter, when he had made a wooden image, encouraged and hastened the goldsmith, or the "finer", as some render it, to do his part, in covering it
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe carpenter, who brought wood to compose the body of the idol. The goldsmith, who was to prepare golden plates for covering and adorning of the image, which some of them beat out upon the anvil, and others smoothed or polished, as it follows. It is ready for the sodering; that we may put the several parts together, and set it up to be worshipped. He fastened it to the wall or pillar, lest it should fall down, or go, or be carried away from them. See ,20.
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:7 So the carpenter encouraged the goldsmith, [and] he that smootheth [with] the hammer him that smote the anvil, saying, It [is] ready for the sodering: and he fastened it with nails, [that] it should not be moved.Ver. 7. So the carpenter encouraged the goldsmith.] Because no small gain was brought hereby unto these craftsmen. The Jewish doctors tell us that Terah, the father of Abraham, was an image maker at Ur of the Chaldees, till God called him thence. Hyperius saith, that all these words are to be taken as pronounced with derision and contempt, that so the vanity of idols may the more plainly be perceived, since they have no more worth than is given them by their worshippers.
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) So the carpenter.—The process is described even more vividly than in Isaiah 40:19. For “the carpenter,” read the caster, the idol being a metal one. The image of lead or copper is then covered with gold plates, which are laid on the anvil, and are smoothed with the hammer; the soldering is approved by the artist, and then (supreme touch of irony) the guardian deity is fixed with nails, that it may not totter and fall.
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. That it should not be moved - "That it shall not move."] Five MSS., (two ancient,) and the ancient Versions, add the conjunction ו vau, "and," reading ולא velo, "and not," which seems to be right.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges7. the carpenter] stands here for the same word as workman in Isaiah 40:19 : it denotes an “artificer” either in metal or wood or stone. he that smootheth with the hammer] probably the man who fits on the golden covering (Isaiah 40:19). The translation anvil is doubtful, the Targ. has “him that striketh with the mallet.” saying … sodering] Render as R.V.: saying of the soldering, It is good. that it should not be moved] See ch. Isaiah 40:20. 8–20, coming between Isaiah 41:1-4; Isaiah 41:21 ff., reads like a digression or an “aside.” But beneath the apparent disconnectedness there is a real continuity of thought running through the chapter. It opens with a discussion between Jehovah and the…
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleSo the carpenter - (See the note at Isaiah 40:19). Encouraged the goldsmith - Margin, ‘The founder’ (see the note at Isaiah 40:19).
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
The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled.
So the carpenter encourages the goldsmith. He who smooths with the hammer encourages him who strikes the anvil, saying of the soldering, “It is good;” and he fastens it with nails, that it might not totter.
The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled.
The craftsman encourages the metalsmith, the one who wields the hammer encourages the one who pounds on the anvil. He approves the quality of the welding, and nails it down so it won’t fall over.”
Tyndale line
So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.
So the carpenter encourageth the goldsmith, and he that smootheth with the hammer him that smiteth the anvil, saying of the soldering, It is good; and he fasteneth it with nails, that it should not be moved.
So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smiteth the anvil, saying of the soldering, It is good: and he fastened it with nails, that it should not be moved.
So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.
So the workeman comforted the founder, and he that smote with ye hammer, him that smote by course, saying, It is ready for the sodering, and he fastened it with nayles that it shoulde not be mooued.
Strictly literal
And the artizan encouraged the founder, he that smootheth [with] the hammer him that smiteth on the anvil, saying of the soldering, It is good; and he fasteneth it with nails, that it be not moved.
And strengthen doth an artisan the refiner, A smoother [with] a hammer, Him who is beating [on] an anvil, Saying, 'For joining it [is] good,' And he strengtheneth it with nails, it is not moved!
And an artisan strengthens the refiner, || A smoother [with] a hammer, || Him who is beating [on] an anvil, saying, “For joining it [is] good,” || And he strengthens it with nails, it is not moved!
So the smith encouraged the melter, he that smootheth with the hammer him that striketh on the anvil; saying of the solder, It is good; and he fastened it with nails, that it should not be moved.
So the carpenter encourages the goldsmith, and he who works with the hammer encourages him who works with an anvil, saying of the welding, 'It is good.' They fasten it with nails so it will not topple over.
From the Latin
The coppersmith striking with the hammer encouraged him that forged at that time, saying: It is ready for soldering: and he strengthened it with nails, that it should not be moved.
Simplified
The craftsman encourages the goldsmith; the one who beats out the metal with a hammer encourages the one hitting the anvil, saying the soldering is good. They nail the idol down so it won't fall over.
So the metal-worker put heart into the gold-worker, and he who was hammering the metal smooth said kind words to the iron-worker, saying of the plate, It is ready: and he put it together with nails, so that there might be no slipping.
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 other witnesses, including the Dead Sea Scrolls, align closely with the Masoretic Text, confirming the integrity of the verse. The variations in the scrolls reflect minor restorations rather than significant textual differences.
וַיְחַזֵּ֤ק חָרָשׁ֙ אֶת־ צֹרֵ֔ף מַחֲלִ֥יק פַּטִּ֖ישׁ אֶת־ ה֣וֹלֶם פָּ֑עַם אֹמֵ֤ר לַדֶּ֙בֶק֙ ט֣וֹב ה֔וּא וַיְחַזְּקֵ֥הוּ בְמַסְמְרִ֖ים לֹ֥א יִמּֽוֹט׃ ס
12 of the 17 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.
ויחזק חרש את צורף מחליק פלטיש את אולם פעמ יואמר לדבק טוב הואה ויחזק׳הו במסמרים לוא ימוט
17 words on the leather.
ויחזק חרש [את] צרף מחליק פטיש את הולם פעם אומר לדבק טוב הוא ויחזק׳הו במסמרים לא ימוט
15 words on the leather — 1 partly restored, 1 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 41:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See ART
→ See MASTER WORKMAN
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Hiphil — Verb · Hiphil · participle (active) masculine singular commonHVhrmsc
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…
פַּטִּישׁ (pattiysh) refers to a hammer, specifically a forge-hammer used for pounding. The word is derived from an unused root meaning to pound, emphasizing its function in metalworking. The entries consistently highlight its application as a tool in forging.
פַּטִּישׁ n.m. forge-hammer
base
H6360 פַּטִּישׁ forge-hammer
6360 pattiysh pat-teesh'
intensively from an unused root meaning to pound; a
hammer:--hammer.
פַּטִּישׁ (pat.tish) — hammer.
forge hammer, hammer
N-ms — Noun common · masculine singular absoluteHNcmsa
ham'-er: The Hebrew maqqebheth, occurs in Jud 4:21, where it refers to the mallet (probably wooden) used to drive tent-pins into the ground. The same word occurs in 1Ki 6:7; Isa 44:12; Jer 10:4 as applied to a workman's hammer. paTTish (compare Arabic, fatis), occurs in Isa 41:7; Jer 23:29; 50:23. It was probably a blacksmith's hammer or heavy hammer used for breaking rock. There is doubt about the rendering of Jud 5:26, where the word, halmuth, occurs. From the context, the instrument mentioned was probably not a…
Hammer
(1.) Heb. pattish, used by gold-beaters (Isa. 41:7) and by quarry-men (Jer. 23:29). Metaphorically of Babylon (Jer. 50:23) or Nebuchadnezzar.
(2.) Heb. makabah, a stone-cutter’s mallet (1 Kings 6:7), or of any workman (Judg. 4:21; Isa. 44:12).
(3.) Heb. halmuth, a poetical word for a workman’s hammer, found only in Judg. 5:26, where it denotes the mallet with which the pins of the tent of the nomad are driven into the ground.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
הָלַם (halam) is a Hebrew verb meaning to strike, hammer, or strike down. It conveys actions such as beating down, breaking, or overcoming. The entries indicate that this word is a primitive root and primarily used in the context of physical actions like smiting or conquering.
[הָלַם] vb. strike, hammer, strike down
base
H1986 [הָלַם] strike, hammer, strike down
1986 halam haw-lam'
a primitive root; to strike down; by implication, to hammer,
stamp, conquer, disband:--beat (down), break (down), overcome,
smite (with the hammer).
הָלַם (ha.lam) — to smite.
(Qal) to smite, strike, hammer, strike down
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
N-fs — Noun common · feminine singular absoluteHNcfsa
an'-vil (pa`am): The word is used only once to mean anvil. The passage (Isa 41:7) refers to the custom still very common of workmen encouraging each other at their work. See CRAFTS. Just how pretentious the anvil of the ancients was we do not know. Most work requiring striking or beating, from the finest wrought jewelry to the largest copper vessels, is now done on an anvil shaped like an inverted letter L which is driven into a block of wood, or into the ground, or into a crack between two of the stone slabs of the workman's floor. The only massive anvils seen in the country today are modern and of foreign make.
James A. Patch
Anvil
The rendering of the Hebrew word , “beaten,” found only in Isa. 41:7.
→ General scriptures concerning Isa 41:7
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
דֶּ֫בֶק (deveq) refers to a joining or soldering, often implying a joint or appendage. It encompasses meanings related to joining, soldering, and the open joints of a breastplate. The word is derived from a root that suggests a connection or fastening.
דֶּ֫בֶק n.m. joining, soldering, appendage
base
H1694 דֶּ֫בֶק joining, soldering, appendage
1694 debeq deh'-bek
from 1692; a joint; by implication, solder:--joint, solder.
see HEBREW for 01692
דֶּ֫בֶק (de.veq) — joint.
1) joints, soldering, joining, appendage
1a) joining, soldering, riveting
1b) appendage, open joints of a breastplate
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sod'-er-ing.
See SODERING.
→ General scriptures concerning Isa 41:7
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3ms
מַסְמֵר (masmer) means 'nail' and is derived from a root that suggests a peg or something that protrudes. The term is used in the context of a nail in various forms, including a feminine variant. It appears in Ecclesiastes 12:11, where it may refer to a metaphorical or literal fastening.
[מַסְמֵר] n.m. nail
base
H4548 [מַסְמֵר] nail
4548 macmer mas-mare'
or micmer {mis-mare'}; also (feminine) macmrah {mas-mer-aw'};
or micmrah {mis-mer-aw'}; or even masmrah (Eccles. 12:11)
{mas-mer-aw'}; from 5568; a peg (as bristling from the
surface):--nail.
see HEBREW for 05568
מַסְמֵר (mas.mer) — nail.
nail
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms