Isaiah 42:7 — Word Study
WLCלִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ׃
BSAto openpâqach [to give sight to, enable to see] the eyesʻayin [sources of spiritual perception] of the blindʻivvêr [those unable to see spiritually] to bringyâtsâʼ prisonersʼaççîyr [captives, those bound by sin] out of the dungeonmaçgêr [place of confinement, darkness] and those sittingyâshab [dwelling, remaining] in darknesschôshek [spiritual gloom, misery] out from the prisonkeleʼ housebayith [place of bondage, confinement]
| Greek | English | Parsing |
|---|---|---|
| לִפְקֹ֖חַ | to open | Preposition, verb qal infinitive construct common |
| עֵינַ֣יִם | eyes | Noun common, feminine dual absolute |
| עִוְר֑וֹת | blind | Adj |
| לְהוֹצִ֤יא | to bring out | Preposition, verb hiphil infinitive construct common |
| מִמַּסְגֵּר֙ | from prison | Preposition, noun common masculine singular absolute |
| אַסִּ֔יר | prisoner[s] | Noun common, masculine singular absolute |
| מִבֵּ֥ית | from a house of | Preposition, noun common masculine singular construct |
| כֶּ֖לֶא | imprisonment | Noun common, masculine singular absolute |
| יֹ֥שְׁבֵי | [those who] dwell of | Verb, Qal, participle (active) masculine plural common |
| חֹֽשֶׁךְ׃ | darkness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house. |
| KJV | To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. |
| ASV | to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house. |
| YLT | To open the eyes of the blind, To bring forth from prison the bound one, From the house of restraint those sitting in darkness. |
| WEB | to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison. |
| BBE | To give eyes to the blind, to make free the prisoners from the prison, to let out those who are shut up in the dark. |
The translations agree on the meaning of this verse, emphasizing the themes of sight and liberation.
The structure of the verse is built around the main action of opening eyes, with additional phrases detailing the liberation of prisoners from darkness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 42:7
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 Mission of the Servantgenerated
Isaiah 42:7 describes the divine mission of the servant of the LORD, who is called to open the eyes of the blind and release those held captive. This verse emphasizes God's commitment to restoring sight and freedom, highlighting His role as a liberator. The surrounding verses further elaborate on the servant's purpose and the significance of his mission for the people of Israel and the nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 42:16 | I will lead the blind by a way they did not know; I will guide them on unfamiliar paths. I will turn darkness into light before them and rough places into level ground. These things I will do for them, and I will not forsake them. |
| 2 | Isaiah 29:18 | On that day the deaf will hear the words of the scroll, and out of the deep darkness the eyes of the blind will see. |
| 3 | Isaiah 35:5 | Then the eyes of the blind will be opened and the ears of the deaf unstopped. |
| 4 | Psalm 146:8 | the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous. |
| 5 | Matthew 11:5 | The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — לִפְקֹ֖חַ, lif.Ko.achgenerated
The verb פָּקַח (paqach) means 'to open' and is used here in the infinitive construct form. It indicates an action of revealing or enabling perception, both physically and spiritually. This word encapsulates the idea of awakening awareness and understanding.
In this context, it specifically refers to opening the eyes of the blind, which can imply both literal sight and spiritual insight. The use of this verb underscores the transformative power of God's intervention in the lives of the spiritually and physically blind.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb is לִפְקֹ֖חַ, to open, which governs the entire verse. It is followed by a series of phrases detailing what is being opened and to whom it pertains, creating a clear structure that emphasizes the actions of liberation and restoration.
The verse is composed of multiple clauses, each contributing to the overall theme of sight and freedom, with a focus on the blind and prisoners. The arrangement highlights the sequential nature of these acts of divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates לִפְקֹ֖חַ as ἀνοῖχαι (anoichai), which means 'to open.' This choice reflects a direct connection to the act of revealing or enabling perception, aligning closely with the Hebrew meaning.
The Greek word used for 'prison' is φυλακῆς (phylakēs), indicating a place of confinement, similar to the Hebrew context. This translation maintains the thematic focus on liberation from bondage.
In plain words — the whole versegenerated
Isaiah 42:7 describes God's promise to open the eyes of the blind and to free prisoners from their confinement. This verse highlights God's intention to bring both physical sight and spiritual understanding, emphasizing His role as a liberator from darkness.
Frequently Asked Questionsgenerated
It refers to both physical sight and spiritual awakening, enabling people to perceive truth and reality.
The prisoners symbolize those who are bound by sin or oppression, needing liberation and freedom.
Darkness represents spiritual gloom and misery, contrasting with the light and freedom that God brings.
This verse encapsulates the theme of restoration and hope found throughout Isaiah, emphasizing God's redemptive work through His servant.
Reflection Questionsgenerated
- In what areas of my life do I need God to open my eyes to see clearly?
- How can I help others who are in spiritual darkness find freedom and sight?
- What does it mean for me to be a light in the world, as God calls His servant to be?
- How can I better understand and reflect on the ways God has liberated me from my own 'prisons'?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced Isaiah 42:7 to discuss the nature of Christ's mission and the spiritual blindness of humanity.
“The opened eyes of the blind” means [Christ] provided clear knowledge of the Father through the Son.Early Church Fathers on Isaiah 42 →
He calls “blind” here those who are impaired in their intellectual vision; he calls the same people imprisoned by the bonds of sin and held by the darkness of error.Early Church Fathers on Isaiah 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo open the blind eyes,.... Of the idolatrous Gentiles, who were spiritually blind, and knew not the wretchedness of their case; the exceeding sinfulness of sin; their need of a Saviour, and who he
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. To open the blind eyes - spiritually (Isaiah 42:16; Isaiah 42:18-19; Isaiah 35:5; John 9:39).
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe blind eyes; the eyes of their minds blinded with long ignorance, and deep prejudice, and inveterate error, and by the power and policy of the god of this world, , which nothing but the almighty power of God could cure. The prisoners; sinners, unto are taken captive by the devil at his will, as we read, , and as daily experience showeth, and who are enslaved and chained by their own lusts, and made free-men only by Christ, ,36. Compare this portion of Scripture with , and both with , where it is said to be fulfilled in and by Christ.
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house.Ver. 7. To open the blind eyes.] By the preaching of the gospel. To bring out the prisoners from the prison.] To free poor souls from the tyranny of sin and terror of hell. This should make us say to Christ, as one did once to Augustus for a deliverance nothing so great, Effecisti, Ceesar, ut viverem et morerer ingratus, Let me do mine utmost, I must live and die in thy debt.
Read John Trapp on Isaiah 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) To open the blind eyes.—The prophet must have felt the contrast between this and his own mission (Isaiah 6:10). The words all point to spiritual blessings. (Comp. St. Paul’s call in Acts 26:18.) The “prison” is that of the selfishness and sin which hinder men from being truly free. In the “prisoners of hope” of Zechariah 9:11, and the “spirits in prison” of 1 Peter 3:18, we have different aspects of the same thought.
Read Charles John Ellicott on Isaiah 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. To open the blind eyes] In this verse the prophet seems to set forth the spiritual redemption, under images borrowed from the temporal deliverance. Out of the prison house - "And from the dungeon."] The Septuagint, Syriac, and four MSS., one ancient, add the conjunction ו vau, ומבית umibbeith, and from the house.
Read AdamClarke on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges7. to open [the] blind eyes] The subject of this and the following verb might be either Jehovah or His Servant, and the point is not quite settled by ch. Isaiah 49:8. The latter, however, seems more probable from Isaiah 49:6. The reference is no doubt to the Servant’s work on Israel. The “blindness” spoken of is spiritual (see Isaiah 42:18-20); imprisonment is a metaphor for the Captivity (Isaiah 42:22); although a spiritual application may be included here also.
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleTo open the blind eyes - This is equivalent to saying that he would impart instruction to those who were ignorant. It relates to the Jews as well as to the Gentiles. He would acquaint them with God, and with the way of salvation.
Read Albert Barnes 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
to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house.
to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison.
to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house.
to open blind eyes, to release prisoners from dungeons, those who live in darkness from prisons.
Tyndale line
To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house.
to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison house.
To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.
That thou maist open the eyes of the blind, and bring out the prisoners from the prison: and them that sitte in darkenesse, out of the prison house.
Strictly literal
to open the blind eyes, to bring forth the prisoner from the prison, them that sit in darkness out of the house of restraint.
To open the eyes of the blind, To bring forth from prison the bound one, From the house of restraint those sitting in darkness.
To open the eyes of the blind, || To bring forth the bound one from prison, || Those sitting in darkness from the house of restraint.
To open blind eyes, to bring out from the dungeon the prisoner, and out of the prison-house those that dwell in darkness.
to open the eyes of the blind, to release the prisoners from the dungeon, and from the house of confinement those who sit in darkness.
From the Latin
That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.
Simplified
You will make the blind see, set free those who are locked up, and lead those who sit in darkness out from prison.
To give eyes to the blind, to make free the prisoners from the prison, to let out those who are shut up in the dark.
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, the Septuagint, and the Dead Sea Scrolls all agree on the essential wording of this verse, with the Hebrew text preserved in its entirety across these witnesses. Variations in the scrolls primarily involve the completeness of the text, but the core message remains consistent.
לִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ׃
10 of the 10 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.
לפקוח עינים עורות להוציא ממסגר אסור ומבית כלא יושבי חושך
10 words on the leather.
[לפקח] [עינים] [עורות] להוציא [ממסגר] [אסיר] [מבית] [כלא] [ישבי] [חשך]
1 word on the leather — 9 supplied entire by an editor.
[לפקח] [עינים] [עורות] להוציא ממסגר אסיר [מבית] [כלא] [ישבי] [חשך]
3 words on the leather — 7 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 42:7
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.
פָּקַח (paqach) is a Hebrew verb meaning to open, specifically referring to the eyes and, on one occasion, the ears. It can denote both the physical act of opening and a figurative sense of being observant. The word appears in various forms, including the Qal and Niphal stems, indicating both active and passive meanings.
פָּקַח vb. open eyes and (once) ears
Qal
open eyes
open ears
Niph. be opened, of eyes
base
H6491 פָּקַח open eyes and (once) ears
6491 paqach paw-kakh'
a primitive root; to open (the senses, especially the eyes);
figuratively, to be observant:--open.
פָּקַח (pa.qach) — to open.
1) to open (the eyes)
1a) (Qal)
1a1) to open (the eyes)
1a2) to open (the ears)
1b) (Niphal) to be opened
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Adj — AdjHAafpa
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
מַסְגֵּר (macger) refers to a locksmith or smith, as well as a dungeon or prison. It is derived from the root meaning 'to fasten.' The term captures both the idea of a person who builds or repairs locks and the concept of confinement within a dungeon.
מַסְגֵּר n.[m.] 1. locksmith, smith. 2. dungeon
base
H4525 מַסְגֵּר 1. locksmith, smith. 2. dungeon
4525 macger mas-gare'
from 5462; a fastener, i.e. (of a person) a smith, (of a
thing) a prison:--prison, smith.
see HEBREW for 05462
מַסְגֵּר (mas.ger) — locksmith.
1) a shutting up, locksmith, smith, dungeon, enclosure, builder of bulwarks
1a) locksmith, smith
1b) dungeon
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Prison
The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, “Joseph’s master, took him, and put him into the prison, a place where the king’s prisoners were bound” (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar’s house, a place in which state prisoners were kept.
The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were “put in ward” (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a…
[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. (Genesis 40:3; 42:17) During the wandering in the desert we read on two occasions of confinement "in ward" -- (Leviticus 24:12; Numbers 15:34) but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. (1 Kings 22:27) Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, (
The Hebrew word אַסִּיר (as-sir) primarily refers to 'prisoners' in a collective sense. It is derived from the root related to 'prisoner' and is noted in various lexicons as indicating captives or prisoners.
אַסִּיר n.[m.] mostly coll. prisoners
base
H616 אַסִּיר mostly coll. prisoners
616 'acciyr as-sere'
for 615: prisoner.
see HEBREW for 0615
אַסִּיר (as.sir) — prisoner.
1) prisoners (collective)
2) (CLBL) prisoner, captive
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
כֶּ֫לֶא (kele') refers to confinement, restraint, or imprisonment. It is derived from a root meaning to restrain and appears in contexts related to prisons or imprisonment, such as in 1 Kings 22:27 and 2 Kings 25:29. The term can also be found in plural forms and combinations, indicating places of confinement.
כֶּ֫לֶא n.[m.] confinement, restraint, imprisonment;—abs. כ׳ 1 K 22:27 + 6 t.; sf. כִּלְאוֹ 2 K 25:29 Je 52:33; pl. כְלָאִים Is 42:22;—confinement, in combin. בֵּית (ה)כ׳ (cf. As. bit kili, prison, DI HWB 328) 1 K 22:27 = 2 Ch 18:26, 2 K 17:4 Je 37:15, 18 Is 42:7; בָּֽתֵּי כְלָאִים v 22 (cf. בָּיִת 1 (ε) (2) p. 109 supr.; v. also כלוא infr.); בִּגְדֵי כִלְאוֹ 2 K 25:29 = Je 52:33 garments of imprisonment = prison garb.
done
H3608 כֶּ֫לֶא confinement, restraint, imprisonment
3608 kele' keh'-leh
from 3607; a prison:--prison. Compare 3610, 3628.
see HEBREW for 03607
see HEBREW for 03610
see HEBREW for 03628
כֶּ֫לֶא (ke.le) — prison.
imprisonment, confinement, restraint
N-ms — Noun common · masculine singular absoluteHNcmsa
im-priz'-'-n-ment.
See PUNISHMENTS; PRISON.
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 · 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…
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,