Isaiah 44:14 — Word Study
WLCלִכְרָת־ ל֣וֹ אֲרָזִ֔ים וַיִּקַּ֤ח תִּרְזָה֙ וְאַלּ֔וֹן וַיְאַמֶּץ־ ל֖וֹ בַּעֲצֵי־ יָ֑עַר נָטַ֥ע אֹ֖רֶן וְגֶ֥שֶׁם יְגַדֵּֽל׃
BSAHe cuts downkârath [heweth, to shape or prepare] cedarsʼerez [strong and durable trees] or retrieveslâqach▸ [takes, selects] a cypresstirzâh△ or oakʼallôwn [a strong tree] He lets it grow strongʼâmats▸ [to strengthen, be courageous] among the treesʻêts [firm objects, like wooden planks] of the forestyaʻar [a copse of bushes, a wooded area] He plantsnâṭaʻ■ [establishes, fixes] a laurelʼôren△ [fir, ash, a strong and durable tree] ◂and the raingeshem [a shower, refreshing downpour] makes it growgâdal▸ [magnify, to make great]
| Greek | English | Parsing |
|---|---|---|
| לִכְרָת־ | to cut down | Preposition, verb qal infinitive construct common |
| ל֣וֹ | for himself | Preposition, suffix |
| אֲרָזִ֔ים | cedars | Noun common, masculine plural absolute |
| וַיִּקַּ֤ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| תִּרְזָה֙ | a cypress | Noun common, feminine singular absolute |
| וְאַלּ֔וֹן | and an oak | Conjunction, noun common masculine singular absolute |
| וַיְאַמֶּץ־ | and he strengthened [it] | Verb, Piel, sequential imperfect third person masculine singular |
| ל֖וֹ | for himself | Preposition, suffix |
| בַּעֲצֵי־ | among [the] trees of | Preposition, noun common masculine plural construct |
| יָ֑עַר | [the] forest | Noun common, masculine singular absolute |
| נָטַ֥ע | he plants | Verb, Qal, perfect third person masculine singular |
| אֹ֖רֶן | laurel | Noun common, masculine singular absolute |
| וְגֶ֥שֶׁם | and rain | Conjunction, noun common masculine singular absolute |
| יְגַדֵּֽל׃ | it makes [it] grow | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He cuts down cedars or retrieves a cypress or oak. He lets it grow strong among the trees of the forest. He plants a laurel, and the rain makes it grow. |
| KJV | He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it. |
| ASV | He heweth him down cedars, and taketh the holm-tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir-tree, and the rain doth nourish it. |
| YLT | Cutting down to himself cedars, He taketh also a cypress, and an oak, And he strengtheneth [it] for himself Among the trees of a forest, He hath planted an ash, and the shower doth nourish [it]. |
| WEB | He cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one among the trees of the forest. He plants a cypress tree, and the rain nourishes it. |
| BBE | He has cedars cut down for himself, he takes an oak and lets it get strong among the trees of the wood; he has an ash-tree planted, and the rain gives it growth. |
Where they part company is יְגַדֵּֽל — see How Translations Differ.
The sentence is structured around the main action of cutting down trees, with several subordinate clauses detailing the subsequent actions of nurturing and planting.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֶּשֶׁם
verbלָקַח
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the Old Testament — words 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 44:14
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 — Craftsmanship and Idolatrygenerated
Isaiah 44:14 describes the actions of a woodworker who cuts down trees and shapes them for various uses, contrasting the creator's skill with the foolishness of idolatry. This passage highlights how materials from nature are transformed into objects of worship, emphasizing the absurdity of worshipping created things rather than the Creator. The surrounding verses further illustrate the relationship between humanity and the natural world, as well as the consequences of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:20 | To one bereft of an offering who chooses wood that will not rot, who seeks a skilled craftsman to set up an idol that will not topple? |
| 2 | Jeremiah 10:3–8 | 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. |
| 3 | Hosea 4:12 | My people consult their wooden idols, and their divining rods inform them. For a spirit of prostitution leads them astray and they have played the harlot against their God. |
| 4 | Habakkuk 2:19 | Woe to him who says to wood, ‘Awake!’ or to silent stone, ‘Arise!’ Can it give guidance? Behold, it is overlaid with gold and silver, yet there is no breath in it at all.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — כָּרַת, likh.rot-generated
The verb כָּרַת (karat) means to cut down or cut off, and it carries a range of meanings from physical cutting to forming covenants. In this context, it refers to the act of cutting down trees, which can also symbolize destruction or the establishment of a covenant, as seen in Genesis 15:18.
The parsing indicates that it is a qal infinitive construct, suggesting an action that is ongoing or habitual. This word is often used in contexts involving significant actions, such as making agreements or sacrifices, highlighting its importance in both practical and spiritual realms.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb כָּרַת governs the sentence, indicating the woodworker's primary action. Several phrases elaborate on what he cuts down and how he nurtures the trees.
The structure includes a series of actions: cutting, taking, strengthening, planting, and growing, which collectively illustrate the woodworker's relationship with the trees and the environment.
Septuagint Backgroundgenerated
The Septuagint translates כָּרַת as ἔκοψεν, meaning 'he cut,' which aligns closely with the Hebrew meaning of cutting down trees. This choice emphasizes the physical act of cutting as central to the craftsman's work.
The choice of ἐφύτευσεν for נָטַע indicates a focus on the act of planting, suggesting a nurturing aspect that complements the cutting down of trees.
In plain words — the whole versegenerated
Isaiah 44:14 describes a woodworker who cuts down strong trees like cedars and oaks, takes a cypress, and plants a laurel. He nurtures these trees, allowing them to grow strong with the help of rain. This passage illustrates the relationship between human craftsmanship and the natural world.
Frequently Asked Questionsgenerated
Cutting down trees symbolizes both the practical work of the craftsman and the potential for idolatry, as these materials can be transformed into objects of worship.
Cedars, cypress, and oaks are noted for their strength and durability, which makes them ideal for construction and symbolic of stability.
Rain is depicted as essential for growth, highlighting the dependence of the trees on natural elements for their development.
The passage contrasts the skill of the woodworker with the folly of worshipping created objects, emphasizing the importance of recognizing the Creator over the created.
Reflection Questionsgenerated
- In what ways do I see craftsmanship reflected in my daily life?
- How can I ensure that I do not place value on created things over the Creator?
- What natural elements do I rely on, and how do they reflect God's provision?
- How can I appreciate the beauty of creation without falling into idolatry?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 44:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe heweth him down cedars, and taketh the cypress and the oak,.... To make gods of, trees both pleasant and durable, but all unfruitful: which he strengtheneth for himself among the trees of the
Read John Gill on Isaiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
Read Robert Jamieson on Isaiah 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe cypress and the oak, which afford the best and most durable timber. Which he strengtheneth for himself among the tress of the forest: the sense of the words thus rendered is, that he planteth, and with care and diligence improveth, those trees among and above all the trees of the forest, that he or his posterity may thence have materials for their images, and those things which belong to them. And this sense seems to be favoured by the following clause, wherein it is said, he planteth an ash, for this very reason. Or the sense may be this, which he suffers to grow to greater strength and largeness than other trees of the forest, that they may be better and fitter for his use. Heb. and…
Read Matthew Poole on Isaiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish [it].Ver. 14. He heweth him down cedars.] Choice wood, yet but wood. Qualis igitur inde Deus consurgat? And the rain doth nourish it.] Not the idol; for it can do nothing toward the production of that matter whereof it is made. Some have observed that the four sorts of trees here mentioned are all of them fruitless, and growing in woods.
Read John Trapp on Isaiah 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) He heweth him down cedars.—The manufacture is traced further back, possibly by way of protest against the belief current in all nations that some archaic image had fallen from heaven (Acts 19:35). The “cypress” is probably the Quercus ilex, and the “ash” a fig tree; but the identification of trees in the language of a remote time and language is always somewhat uncertain. Which he strengtheneth for himself.—Better, fixeth his choice among. The eye travels, it will be noted, backward from the workshop.
Read Charles John Ellicott on Isaiah 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. He heweth him down - "He heweth down"] For לכרת lichroth, the Septuagint and Vulgate read כרת carath or יכרת yichroth.
Read AdamClarke on Isaiah 44 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 44:6-23. The Reality of Jehovah’s Godhead, evinced by His Predictions, and contrasted with the manifold absurdities of IdolatryThe passage, which is merely a restatement of ideas already expressed, consists of three divisions: i. Isaiah 44:6-8. A re-assertion and demonstration of the eternity and sole Divinity of Jehovah. ii. Isaiah 44:9-20. A fresh exposure—the most complete and remorseless that the book contains—of the irrationality of idol-worship. iii. Isaiah 44:21-23. An exhortation to the exiles to lay these truths to heart, and cleave to the God who forgives their sins and who alone can deliver. Isaiah 44:23 is a lyrical effusion, such as the thought of the redemption…
Read Cambridge on Isaiah 44 →Albert Barnes1798–1870Barnes' Notes on the BibleHe heweth him down cedars - In the previous verses, the prophet had described the formation of an axe with which the work was to be done Isaiah 44:12, and the laying out, and carving of the idol Isaiah 44:13.
Read Albert Barnes on Isaiah 44 →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
He cuts down cedars or retrieves a cypress or oak. He lets it grow strong among the trees of the forest. He plants a laurel, and the rain makes it grow.
He cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one among the trees of the forest. He plants a cypress tree, and the rain nourishes it.
He cuts down cedars or retrieves a cypress or oak. He lets it grow strong among the trees of the forest. He plants a laurel, and the rain makes it grow.
He cuts down cedars and acquires a cypress or an oak. He gets trees from the forest; he plants a cedar and the rain makes it grow.
Tyndale line
He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
He heweth him down cedars, and taketh the holm-tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir-tree, and the rain doth nourish it.
He heweth him down cedars, and taketh the holm tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir tree, and the rain doth nourish it.
He heweth down cedars for himself, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it .
He will hewe him downe cedars, and take the pine tree and the oke, and taketh courage among the trees of the forest: he planteth a firre tree, and the raine doeth nourish it.
Strictly literal
When he heweth him down cedars, he taketh also a holm-oak and a terebinth — he chooseth for himself among the trees of the forest: he planteth a pine, and the rain maketh [it] grow.
Cutting down to himself cedars, He taketh also a cypress, and an oak, And he strengtheneth [it] for himself Among the trees of a forest, He hath planted an ash, and the shower doth nourish [it].
Cutting down cedars for himself, || He also takes a cypress, and an oak, || And he strengthens [it] for himself || Among the trees of a forest, || He has planted an ash, and the shower nourishes [it].
He felleth for himself cedars, and taketh cypress and oak, and he chooseth for himself the strongest among the trees of the forest; he planteth an ash, and the rain causeth it to grow.
He cuts down cedars, or chooses a cypress tree or an oak tree. He picks for himself trees in the forest. He plants a fir tree and the rain makes it grow.
From the Latin
He hath cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain hath nourished.
Simplified
He chops down cedars, or takes a cypress or an oak. He lets them grow strong in the forest. He plants a fir tree, and the rain makes it grow.
He has cedars cut down for himself, he takes an oak and lets it get strong among the trees of the wood; he has an ash-tree planted, and the rain gives it growth.
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 of Isaiah 44:14 describes a person cutting down cedars and taking a cypress or oak, emphasizing the act of planting a laurel and the role of rain in its growth. The Dead Sea Scrolls (1Qisaa) closely align with the Masoretic Text, agreeing in wording and meaning, though it is noted that the text is slightly abbreviated. The Septuagint, however, does not provide a direct translation of this verse, as it lacks a complete text for comparison, indicating a difference in how the passage was rendered or transmitted in the Greek tradition.
לִכְרָת־ ל֣וֹ אֲרָזִ֔ים וַיִּקַּ֤ח תִּרְזָה֙ וְאַלּ֔וֹן וַיְאַמֶּץ־ ל֖וֹ בַּעֲצֵי־ יָ֑עַר נָטַ֥ע אֹ֖רֶן וְגֶ֥שֶׁם יְגַדֵּֽל׃
7 of the 14 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.
לכרות ל׳וא ארזים ויקח תרזה אלון ויאמץ ל׳וא בעצי יער נטע אורן וגשם יגדל
14 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 44:14
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.
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
תִּרְזָה (tirzah) refers to a type of tree, likely the cypress or holm-tree, though its exact identity is uncertain. The entries suggest it is derived from another Hebrew word, but there is no consensus on its precise meaning or classification.
תִּרְזָה n.f. a tree, AV cypress, RV holm-tree, but very dub.
base
H8645 תִּרְזָה a tree, AV cypress, RV holm-tree, but very dub.
8645 tirzah teer-zaw'
probably from 7329; a species of tree (apparently from its
slenderness), perhaps the cypress:--cypress.
see HEBREW for 07329
תִּרְזָה (tir.zah) — cypress.
1) a type of tree
1a) perhaps the cypress, holm-tree
1b) meaning very uncertain
N-fs — Noun common · feminine singular absoluteHNcfsa
si'-pres.
See HOLM-TREE.
Cypress
(Heb. tirzah, “hardness”), mentioned only in Isa. 44:14 (R.V., “holm tree”). The oldest Latin version translates this word by ilex, i.e., the evergreen oak, which may possibly have been the tree intended; but there is great probability that our Authorized Version is correct in rendering it “cypress.” This tree grows abundantly on the mountains of Hermon. Its wood is hard and fragrant, and very durable. Its foliage is dark and gloomy. It is an evergreen (Cupressus sempervirens). “Throughout the East it is used as a funereal tree; and its dark, tall, waving plumes render it peculiarly appropriate among the tombs.”
(Heb. tirzah). The Hebrew word is found only in (Isaiah 44:14) We are quite unable to assign any definite rendering to it. The true cypress is a native of the Taurus. The Hebrew word points to some tree with a hard grain, and this is all that can be positively said of it.
אַלּוֹן (al-lone) means 'oak' and refers to a great tree. It is derived from a variation of another word for oak, אֵלוֹן (elon). The entries consistently define it as an oak without significant disagreement.
אַלּוֹן n.m. oak
base
H437 אַלּוֹן oak
437 'allown al-lone'
a variation of 436:--oak.
see HEBREW for 0436
אַלּוֹן (al.lon) — oak.
oak, great tree
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ok: Several Hebrew words are so translated, but there has always been great doubt as to which words should be translated "oak" and which "terebinth." This uncertainty appears in the Septuagint and all through English Versions of the Bible; in recent revisions "terebinth" has been increasingly added in the margin. All the Hebrew words are closely allied and may originally have had simply the meaning of "tree" but it is clear that, when the Old Testament was written, they indicated some special kind of tree.
Oak
There are six Hebrew words rendered “oak.”
(1.) ‘El occurs only in the word El-paran (Gen. 14:6). The LXX. renders by “terebinth.” In the plural form this word occurs in Isa. 1:29; 57:5 (A.V. marg. and R.V., “among the oaks”); 61:3 (“trees”). The word properly means strongly, mighty, and hence a strong tree.
(Heb. strong). There is much difficulty in determining the exact meanings of the several varieties of the term mentioned above. Sometimes, evidently, the terebinth or elm is intended and at others the oak. There are a number of varieties of oak in Palestine. (Dr. Robinson contends that the oak is generally intended, and that it is a very common tree in the East. Oaks grow to a large size, reach an old age and are every way worthy the venerable associations connected with the tree. --ED.) Two oaks, Quercus pseudo-coccifera and Q. aegilops , are well worthy of the name of mighty trees; though it is equally true that over a greater part of the country the oaks of Palestine are at present merely bushes.
As many as six varieties of the oak are found in Palestine. Dr. Robinson speaks of one at Hebron which had a trunk twenty-two and a half feet in circumference; and saw the crests and sides of the hills beyond the Jordan still clothed, as in ancient times, with magnificent oaks, Isa 2:13 Zec 11:2. The oak is often referred to in Scripture, Ge 35:8 Isa 44:14 Am 2:9. There is, however, a second Hebrew word often translated "oak," which is supposed to denote the terebinth or turpentine-tree, called butm by the Arabs, Ge 35:4
אָמֵץ (amats) is a Hebrew verb meaning to be strong, bold, or alert. It encompasses a range of actions such as strengthening oneself, being determined, and exhibiting courage. The word can also imply making firm or obstinate. Various forms of the verb express different nuances, including the Qal (to be strong), Piel (to strengthen), and Hithpael (to make oneself alert).
[אָמֵץ] vb. be stout, strong, bold, alert
Qal
be strong
Imv. be bold
Pi.
make firm, strengthen
assure, secure for oneself
harden, make obstinate
Hithp.
strengthen oneself
confirm oneself in a purpose, be determined
make oneself alert, make haste
Hiph. exhibit strength, be strong
base
H553 אָמֵץ be stout, strong, bold, alert .. be strong
. Imv. be bold
. . make firm, strengthen
. assure, secure for oneself
. harden, make obstinate
. . strengthen oneself
. confirm oneself in a purpose, be determined
. make oneself alert, make haste
. exhibit strength, be strong
553 'amats aw-mats'
a primitive root; to be alert, physically (on foot) or
mentally (in courage):--confirm, be courageous (of good
courage, stedfastly minded, strong, stronger), establish,
fortify, harden, increase, prevail, strengthen (self), make
strong (obstinate, speed).
אָמֵץ (a.mats) — to strengthen.
1) to be strong, alert, courageous, brave, stout, bold, solid, hard
1a) (Qal) to be strong, brave, bold
1b) (Piel) to strengthen, secure (for oneself), harden (heart), make firm, make obstinate, assure
1c) (Hithpael) to be determined, to make oneself alert, strengthen oneself, confirm oneself, persist in, prove superior to
1d) (Hiphil) to exhibit strength, be strong, feel strong
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
N-ms — Noun common · masculine singular absoluteHNcmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
→ See BOTANY
אֹ֫רֶן (oren) refers to a type of tree, specifically a fir or cedar. The word is associated with strength, as indicated by its connection to another Hebrew term. It appears in the context of Isaiah 44:14.
אֹ֫רֶן n.[m.] fir or cedar Is 44:14
ref
H766 אֹ֫רֶן fir or cedar
766 'oren o'-ren
from the same as 765 (in the sense of strength); the ash tree
(from its toughness):--ash.
see HEBREW for 0765
אֹ֫רֶן (o.ren) — fir.
fir tree, cedar
N-ms — Noun common · masculine singular absoluteHNcmsa
גֶּ֫שֶׁם (geshem) refers to rain or a shower. It is derived from a related word and is consistently defined across sources. The entries indicate its use in contexts involving precipitation.
גֶּ֫שֶׁם n.m. rain, shower
base
H1653 גֶּ֫שֶׁם rain, shower
1653 geshem gheh'-shem
from 1652; a shower:--rain, shower.
see HEBREW for 01652
גֶּ֫שֶׁם (ge.shem) — rain.
rain, shower
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms