Isaiah 42:11 — Word Study
WLCיִשְׂא֤וּ מִדְבָּר֙ וְעָרָ֔יו חֲצֵרִ֖ים תֵּשֵׁ֣ב קֵדָ֑ר יָרֹ֙נּוּ֙ יֹ֣שְׁבֵי סֶ֔לַע מֵרֹ֥אשׁ הָרִ֖ים יִצְוָֽחוּ׃
BSALet the desertmidbâr [wilderness, a dry and barren land] and its citiesʻîyr [towns, inhabited places] raise their voicesnâsâʼ▸ [lift up their sound] [let] the villageschâtsêr [small settlements, rural areas] of Kedar [cry aloud]Qêdâr [a region inhabited by Bedouin people, shout, cry out loudly] Let the peopleyâshab of SelaÇelaʻ [inhabitants of the rock, Petra] sing for joyrânan▸ [shout, triumph] let them cry outtsâvach△▸ [shout, give a loud cry] from the mountaintopsrôʼsh [the tops of the mountains, high places]
| Greek | English | Parsing |
|---|---|---|
| יִשְׂא֤וּ | let them lift up | Verb, Qal, imperfect third person masculine plural |
| מִדְבָּר֙ | [the] wilderness | Noun common, masculine singular absolute |
| וְעָרָ֔יו | and cities its | Conjunction, noun common masculine plural construct, suffix |
| חֲצֵרִ֖ים | [the] villages | Noun common, masculine plural absolute |
| תֵּשֵׁ֣ב | [where] it dwells | Verb, Qal, imperfect third person feminine singular |
| קֵדָ֑ר | Kedar | Noun proper masculine |
| יָרֹ֙נּוּ֙ | let them shout for joy | Verb, Qal, imperfect third person masculine plural |
| יֹ֣שְׁבֵי | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| סֶ֔לַע | Sela | Noun common, masculine singular absolute |
| מֵרֹ֥אשׁ | from [the] top of | Preposition, noun common masculine singular construct |
| הָרִ֖ים | [the] mountains | Noun common, masculine plural absolute |
| יִצְוָֽחוּ׃ | let them cry aloud | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the desert and its cities raise their voices; let the villages of Kedar cry aloud. Let the people of Sela sing for joy; let them cry out from the mountaintops. |
| KJV | Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. |
| ASV | Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains. |
| YLT | The wilderness and its cities do lift up [the voice], The villages Kedar doth inhabit, Sing do the inhabitants of Sela, From the top of mountains they cry. |
| WEB | Let the wilderness and its cities raise their voices, with the villages that Kedar inhabits. Let the inhabitants of Sela sing. Let them shout from the top of the mountains! |
| BBE | Let the waste land and its flocks be glad, the tent-circles of Kedar; let the people of the rock give a glad cry, from the top of the mountains let them make a sound of joy. |
The translations agree on the call to lift up voices, using similar language to convey this message.
The structure consists of a main clause followed by several participial phrases that elaborate on the subjects and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֵדָר
verbנָשָׂא
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 42:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Praisegenerated
Isaiah 42:11 is part of a larger passage that emphasizes the importance of worship and recognition of God's sovereignty. It invites not just Israel but all nations and regions, including the wilderness and cities, to participate in this act of praise. This call to worship reflects God's desire for all creation to acknowledge Him, as seen throughout the book of Isaiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 32:16 | Then justice will inhabit the wilderness, and righteousness will dwell in the fertile field. |
| 2 | Isaiah 35:1–6 | The wilderness and the land will be glad; the desert will rejoice and blossom like a rose. |
| 3 | Isaiah 40:3 | A voice of one calling: “Prepare the way for the LORD in the wilderness; make a straight highway for our God in the desert. |
| 4 | Isaiah 41:18–19 | I will open rivers on the barren heights, and fountains in the middle of the valleys. I will turn the desert into a pool of water, and the dry land into flowing springs. |
| 5 | Isaiah 43:19 | Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יִשְׂא֤וּ, yis.'Ugenerated
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, and is used in various contexts throughout the Bible. In this verse, it specifically refers to raising voices in praise, indicating an active and joyful expression of worship.
The parsing as a verb in the imperfect tense suggests an ongoing action, emphasizing that this lifting of voices is not a one-time event but a continual call to worship. The verb's use in this context highlights the significance of communal praise.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as raise, which aligns with the call to lift up voices.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb יִשְׂא֤וּ (let them lift up) governing the structure. It introduces a series of phrases that elaborate on who is lifting their voices and what they are doing.
The Hebrew word order places emphasis on the subjects — the desert, its cities, and the villages — highlighting the inclusivity of the call to worship.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׂא֤וּ as εὐφράνθητι, which means 'be glad' or 'rejoice'. This choice indicates a slight shift from merely lifting voices to an emphasis on the joy associated with the act of praise.
This interpretation underscores the celebratory nature of the call to worship, inviting not just a vocal response but a heartfelt rejoicing.
In plain words — the whole versegenerated
Isaiah 42:11 calls for the desert and its cities, the villages of Kedar, and the people of Sela to raise their voices in joyful praise. This verse emphasizes that all regions and their inhabitants are invited to participate in worship, highlighting the universal nature of God's call.
Frequently Asked Questionsgenerated
It symbolizes the idea that even the most desolate places are called to acknowledge and praise God.
Kedar refers to a region inhabited by Bedouin people, representing those who are often marginalized or overlooked.
Sela, or Petra, signifies a stronghold or place of refuge, indicating that all people, even those in fortified cities, are called to worship.
Crying out from mountaintops represents a loud and clear proclamation of praise, emphasizing the importance of worship being heard far and wide.
Reflection Questionsgenerated
- In what ways can I lift my voice in praise, even in difficult circumstances?
- How can I encourage others around me to join in worship and praise?
- What does it mean for me to recognize God's sovereignty in my life?
- How can I be a voice for those who feel marginalized or overlooked in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the wilderness and the cities thereof lift up their voice,.... The eastern part of the world, Arabia Deserta, and the inhabitants of the cities which were in it: the villages that Kedar doth
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wilderness; those parts of the world which are now like a wilderness; not literally, for he speaks of their cities in the next clause, but spiritually, desolate and forsaken of God, dry and destitute of the waters of God’ s grace, and barren of all good fruits. Kedar; the Arabians; which were a heathenish and barbarous people, and well known to the Jews, and are synecdochically put for all nations in the same circumstances. Let the inhabitants of the rock sing, let them shout from the top of the mountains: having mentioned cities and villages, he now adds those who dwell upon rocks and mountains, which are commonly more savage and ignorant than others, and therefore harder to be taught…
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:11 Let the wilderness and the cities thereof lift up [their voice], the villages [that] Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.Ver. 11. Let the wilderness.] Ye that dwell eastward. It was called the wilderness, because but thinly inhabited. The villages that Kedar doth inhabit.] The most fierce and savage people, cicurated and civilised by the gospel preached among them, as it is with us at this day, whose ancestors were most barbarous and brutish, as Cicero testifieth. Let the inhabitants of the rock.] Or, Of Petra, the chief city of Arabia Petraea. De Nat. Deor.
Read John Trapp on Isaiah 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Let the wilderness] The most uncultivated countries, and the most rude and uncivilized people, shall confess and celebrate with thanksgiving the blessing of the knowledge of God graciously imparted to them. By the desert is meant Arabia Deserta; by the rocky country, Arabia Petraea; by the mountains, probably those celebrated ones, Paran, Horeb, Sinai, in the same country; to which also belonged Kedar, a clan of Arabians, dwelling for the most part in tents; but there were others of them who inhabited or frequented cities and villages, as may be collected from this place of the prophet. Pietro della Valle, speaking of the people of Arabia Deserta, says: "There is a sort of Arabs…
Read AdamClarke on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges11. the wilderness and the cities thereof] The “cities,” like the “villages” of the next line, are those in the oases, occupied by the settled Arabs; the former are probably the great centres of the caravan trade, like Tadmor and Petra. Kedar (see on ch. Isaiah 21:16) is sometimes referred to as a tribe of nomadic, tent-dwelling Arabs (Psalms 120:5; Son 1:5; Jeremiah 49:28 f.); here they are villagers, what the modern Arabs call ḥ ?aḍ ?arîya (connected with the word ḥ ?âc̨ ?çr, used here) as opposed to the wabarîya or nomads (Delitzsch). In Jeremiah 2:10 Kedar stands, as here, in opposition to the Mediterranean countries. the inhabitants of the rock] (i.e. “the rock-dwellers”). R.V. has…
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the wilderness - (See the note at Isaiah 35:1). The word here denotes the most uncultivated countries, intimating that even the most rude and barbarous people would have occasion to rejoin, and
Read Albert Barnes on Isaiah 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation.
Read Daniel Denison Whedon on Isaiah 42 →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
Let the desert and its cities raise their voices; let the villages of Kedar cry aloud. Let the people of Sela sing for joy; let them cry out from the mountaintops.
Let the wilderness and its cities raise their voices, with the villages that Kedar inhabits. Let the inhabitants of Sela sing. Let them shout from the top of the mountains!
Let the desert and its cities raise their voices; let the villages of Kedar cry aloud. Let the people of Sela sing for joy; let them cry out from the mountaintops.
Let the desert and its cities shout out, the towns where the nomads of Kedar live! Let the residents of Sela shout joyfully; let them shout loudly from the mountaintops.
Tyndale line
Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains.
Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains.
Let the wilderness and its cities lift up their voice , the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
Let the wildernesse and the cities thereof lift vp their voyce, the townes that Kedar doeth inhabite: let the inhabitants of the rocks sing: let them shoute from the toppe of the mountaines.
Strictly literal
Let the wilderness and the cities thereof lift up [their voice], the villages that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains:
The wilderness and its cities do lift up [the voice], The villages Kedar doth inhabit, Sing do the inhabitants of Sela, From the top of mountains they cry.
The wilderness and its cities lift up [their voice], || Kedar inhabits the villages, || The inhabitants of Sela sing, || They cry from the top of mountains.
Let resound with song the wilderness and its cities, the villages which Kedar inhabiteth: let the inhabitants of the rocks sing, let them shout forth from the top of the mountains.
Let the desert and the cities cry out, the villages where Kedar lives, shout for joy! Let the inhabitants of Sela sing; let them shout from the mountaintops.
From the Latin
Let the desert and the cities thereof be exalted: Cedar shall dwell in houses: ye inhabitants of Petra, give praise, they shall cry from the top of the mountains.
Simplified
Let the people in the desert and its towns shout; let the people of the villages of Kedar cry out loud. Let the people of Sela sing for joy; let them shout from the mountain-tops.
Let the waste land and its flocks be glad, the tent-circles of Kedar; let the people of the rock give a glad cry, from the top of the mountains let them make a sound of joy.
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 Septuagint largely agree in their wording, with the Septuagint reflecting a similar structure but using different vocabulary. The Dead Sea Scrolls also support the Masoretic Text, with some variations in restoration.
יִשְׂא֤וּ מִדְבָּר֙ וְעָרָ֔יו חֲצֵרִ֖ים תֵּשֵׁ֣ב קֵדָ֑ר יָרֹ֙נּוּ֙ יֹ֣שְׁבֵי סֶ֔לַע מֵרֹ֥אשׁ הָרִ֖ים יִצְוָֽחוּ׃
11 of the 12 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.
ישא מדבר ערי׳ו וחצרים תשב קדר וירונו יושבי סלע מראוש הררים יצריחו
12 words on the leather.
[ישאו] [מדבר] [וערי׳ו] [חצרים] תשב קדר [ירנו] [ישבי] [סלע] [מראש] [הרים] [יצוחו]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
ישא מבדבר [וערי׳ו] [חצרים] [תשב]
5 words of the verse are on this fragment — 3 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 42:11
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Conj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
N-cp — Noun common · masculine plural absoluteHNcmpa
Villages
(Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word “rulers.”
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · imperfect third person feminine singularHVqi3fs
קֵדָר (Qedar) refers to a son of Ishmael and his descendants, often associated with a nomadic tribe in the Arabian desert. The name may imply a dark or swarthy appearance, possibly linked to their tents. It is first mentioned in Genesis 25:13, highlighting Kedar's role in the lineage of Arab peoples.
קֵדָר n.pr.gent. (swarthy? black-tented?)
tribe of nomads in Arab. desert
ancestor of 1, son of Ishmael
base
H6938 קֵדָר (swarthy? black-tented?) . tribe of nomads in Arab. desert
. ancestor of 1, son of Ishmael
6938 Qedar kay-dawr'
from 6937; dusky (of the skin or the tent); Kedar, a son of
Ishmael; also (collectively) Bedouin (as his descendants or
representatives):--Kedar.
see HEBREW for 06937
קֵדָר (qe.dar) — Kedar.
A man of the Arabs living at the time of the Patriarchs, first mentioned at Gen.25.13;
son of: Ishmael (H3458);
brother of: Nebaioth (H5032), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Dumah (H1746), Massa (H4854), Hadad (H2301), Tema (H8485), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
§ Kedar = "dark"
1) a son of Ishmael
n pr people
2) the descendants of Kedar
N-proper — Noun proper masculineHNpm
ke'-dar (qedhar; Kedar): Second in order of the sons of Ishmael (Ge 25:13 parallel 1Ch 1:29). The name occurs as typical of a distant eastern country in opposition to the lands of the Mediterranean (Jer 2:10). The author of Second Isa introduces this tribe in company with Nebaioth, and both are represented as owners of flocks (Isa 60:7). Evidence of their nomadic habits appears in Jer 49:28,29, where they are classed among the Bene-Qedhem, and mention is made of their flocks, camels, tents, curtains and furniture. They are spoken of (Isa 42:11) as dwelling in…
Kedar
Dark-skinned, the second son of Ishmael (Gen. 25:13).
It is the name for the nomadic tribes of Arabs, the Bedouins generally (Isa. 21:16; 42:11; 60:7; Jer. 2:10; Ezek. 27:21), who dwelt in the north-west of Arabia. They lived in black hair-tents (Cant. 1:5). To “dwell in the tents of Kedar” was to be cut off from the worship of the true God (Ps. 120:5). The Kedarites suffered at the hands of Nebuchadnezzar (Jer. 49:28, 29).
(dark-skinned), the second in order of the sons of Ishmael, (Genesis 25:13; 1 Chronicles 1:29) and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The "glory of Kedar" is recorded by the prophet Isaiah, (Isaiah 21:13-17) in the burden upon Arabia; and its importance may also be inferred from the "princes of Kedar" mentioned by Ezekiel, (Ezekiel 27:21) as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, "archers" and "mighty men." (Isaiah 21:17) comp. Psal 120:5 That they also settled in villages or towns we find from Isaiah. (Isaiah 42:11) The tribe seems to have been one of the most…
A son of Ishmael, Ge 25:13, the father of the Kedarenians or Cedrei, mentioned by Pliny, who dwelt in the neighborhood of the Nabatheans, in Arabia Deserta. They were a numerous and powerful tribe, not of the best reputation, Ps 120:5, and their name is sometimes put for the whole of Arabia Desert and its wandering inhabitants, Isa 21:16,17 42:11. Their black camel’s hair tents are a picturesque feature in a landscape, So 1:5.
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
סֶ֫לַע refers to Sela, a location in Edom, described as a rock or rock-city. The entries indicate that it may also be an early name for Petra, emphasizing its geographical significance. There is no disagreement among the lexicons regarding its meaning or usage.
סֶ֫לַע n.pr.loc. in Edom
base
H5554 סֶ֫לַע in Edom
5554 Cela` seh'-lah
the same as 5553; Sela, the rock-city of Idumaea:--rock,
Sela(-h).
see HEBREW for 05553
סֶ֫לַע (se.la) — Sela.
§ Sela = "the rock"
a place in Edom
perhaps an early name for 'Petra'
N-proper — Noun common · masculine singular absoluteHNcmsa
se'-la (sela`, ha-cela` (with the article); petra, he petra; the King James Version Selah (2Ki 14:7)): English Versions of the Bible renders this as the name of a city in 2Ki 14:7; Isa 16:1. In Jud 1:36; 2Ch 25:12; and Ob 1:3, it translates literally, "rock"; but the Revised Version margin in each case "Sela." It is impossible to assume with Hull (HD B, under the word) that this name, when it appears in Scripture, always refers to the capital of Edom, the great city in Wady Musa. In Jud 1:36 its association with the…
Sela
=Se’lah, rock, the capital of Edom, situated in the great valley extending from the Dead Sea to the Red Sea (2 Kings 14:7). It was near Mount Hor, close by the desert of Zin. It is called “the rock” (Judg. 1:36). When Amaziah took it he called it Joktheel (q.v.) It is mentioned by the prophets (Isa. 16:1; Obad. 1:3) as doomed to destruction.
It appears in later history and in the Vulgate Version under the name of Petra. “The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched…
The name of a place mentioned in 2Ki 14:7, where it is said that Amaziah king of Judah slew ten thousand men of Edom, in the valley of Salt, and took Sela by war, and called the name of it JOKTHEEL, subdued by God. Sela, in Hebrew, signifies, a rock, and answers to the Greek word Petra; whence it has been reasonably inferred that the city bearing the name of Petra, and which was the celebrated capital of Arabia Petraea, is the place mentioned by the sacred historian. It is also mentioned in Isa 16:1, and may be intended by the word Sela, translated rock, in Jud 1:36 Isa 42:11. The ruins of this place were in modern times first visited by Burckhardt, 1812, and attest the…
a rock
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
The Hebrew word צָוַח (tsavach) is a primitive root meaning to cry aloud or shout. It is used in the Qal form, as noted in Isaiah 42:11. The entries consistently emphasize its meaning related to loud vocal expressions.
[צָוַח] vb. cry aloud;—Qal Is 42:11
ref
H6681 [צָוַח] cry aloud
6681 tsavach tsaw-vakh'
a primitive root; to screech (exultingly):--shout.
צָוַח (tsa.vach) — to cry aloud.
(Qal) to shout, cry aloud, cry out
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp