Isaiah 45:2 — Word Study
WLCאֲנִי֙ לְפָנֶ֣יךָ אֵלֵ֔ךְ וַהֲדוּרִ֖ים אֲיַשֵּׁ֑ר דַּלְת֤וֹת נְחוּשָׁה֙ אֲשַׁבֵּ֔ר וּבְרִיחֵ֥י בַרְזֶ֖ל אֲגַדֵּֽעַ׃
BSA◂Iʼănîy [the Lord] before youpânîym [to lead and guide] and levelyâshar▸ [make smooth, straighten] ◂the mountainshâdar [obstacles, challenges] I will break downshâbar▸ [shatter, demolish] the gatesdeleth [doors, entrances] of bronzenᵉchûwshâh [copper, strong metal] and cut throughgâdaʻ▸ [shatter, sever] the barsbᵉrîyach [bolts, iron rods] of ironbarzel [strong, unyielding metal]
| Greek | English | Parsing |
|---|---|---|
| אֲנִי֙ | I | Pronoun |
| לְפָנֶ֣יךָ | before you | Preposition, noun common masculine plural construct, suffix |
| אֵלֵ֔ךְ | I will go | Verb, Qal, imperfect first person common singular |
| וַהֲדוּרִ֖ים | and [the] mountainous land | Conjunction, noun common masculine plural absolute |
| אֲיַשֵּׁ֑ר | I will make smooth | Verb, Piel, imperfect first person common singular |
| דַּלְת֤וֹת | doors of | Noun common, feminine plural construct |
| נְחוּשָׁה֙ | bronze | Noun common, feminine singular absolute |
| אֲשַׁבֵּ֔ר | I will break | Verb, Piel, imperfect first person common singular |
| וּבְרִיחֵ֥י | and bars of | Conjunction, noun common masculine plural construct |
| בַרְזֶ֖ל | iron | Noun common, masculine singular absolute |
| אֲגַדֵּֽעַ׃ | I will cut through | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I will go before you and level the mountains; I will break down the gates of bronze and cut through the bars of iron. |
| KJV | I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: |
| ASV | I will go before thee, and make the rough places smooth; I will break in pieces the doors of brass, and cut in sunder the bars of iron; |
| YLT | 'I go before thee, and crooked places make straight, Two-leaved doors of brass I shiver, And bars of iron I cut asunder, |
| WEB | “I will go before you and make the rough places smooth. I will break the doors of bronze in pieces and cut apart the bars of iron. |
| BBE | I will go before you, and make the rough places level: the doors of brass will be broken, and the iron rods cut in two: |
The translations agree on the essential meaning of the Lord's promise to Cyrus — see How Translations Differ.
The sentence consists of a main clause followed by several phrases that elaborate on the actions of the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbהלך
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 45:2
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 Promise to Cyrusgenerated
Isaiah 45:2 is part of a larger message where the Lord speaks to Cyrus, affirming His sovereignty and the divine plan for Israel's restoration. This chapter emphasizes God's control over history and His ability to use even foreign rulers to accomplish His purposes. The surrounding verses further elaborate on the Lord's intentions and the blessings He promises to Cyrus for his role in these events.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:4–17 | Listen, a tumult on the mountains, like that of a great multitude! Listen, an uproar among the kingdoms, like nations gathered together! The LORD of Hosts is mobilizing an army for war. |
| 2 | Isaiah 40:4 | Every valley shall be lifted up, and every mountain and hill made low; the uneven ground will become smooth, and the rugged land a plain. |
| 3 | 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. |
| 4 | Acts 1:15 | In those days Peter stood up among the brothers (a gathering of about a hundred and twenty) and said, |
| 5 | Luke 3:5 | Every valley shall be filled in, and every mountain and hill made low. The crooked ways shall be made straight, and the rough ways smooth. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֲנִי, 'a.Nigenerated
The Hebrew word אֲנִי, transliterated as 'ani, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis, indicating self-reference, and appears frequently throughout the Old Testament.
In this verse, the pronoun emphasizes the personal involvement of the Lord in the actions described. The use of 'ani underscores God's commitment to lead and guide, establishing a direct relationship with Cyrus.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key phrases in this verse, consistently conveying the Lord's promise to go before Cyrus and remove obstacles.
Sentence Structuregenerated
The main clause is governed by the finite verb אֵלֵ֔ךְ, I will go, with several phrases detailing what the Lord will do: a prepositional phrase indicating direction, a noun phrase describing the mountains, and additional clauses detailing the actions of breaking and cutting.
The structure highlights the Lord's proactive approach, with the emphasis on His actions to remove barriers and facilitate His plans for Cyrus.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֲנִי is rendered as ἐγὼ, which also means 'I.' This choice maintains the personal nature of the promise.
The Greek translation captures the same sense of divine assurance, emphasizing the Lord's active role in leading and guiding.
In plain words — the whole versegenerated
Isaiah 45:2 conveys the Lord's promise to Cyrus that He will go before him, removing obstacles like mountains and breaking down gates of bronze. This assurance highlights God's active role in guiding and supporting His chosen leader.
Frequently Asked Questionsgenerated
It signifies that God will lead and guide Cyrus, preparing the way for his actions and ensuring success in his endeavors.
The mountains and gates symbolize obstacles and barriers that the Lord will remove to facilitate Cyrus's mission.
Cyrus is called 'the Lord's anointed' because God has chosen him to fulfill His purposes for Israel, despite being a foreign king.
This verse illustrates God's sovereignty by showing that He can use anyone, even a foreign ruler like Cyrus, to accomplish His divine plans.
Reflection Questionsgenerated
- In what areas of my life do I need to trust that God is going before me to remove obstacles?
- How can I recognize and respond to God's guidance in my journey?
- What does it mean for me to have faith that God can use anyone to fulfill His purposes?
- How can I prepare myself to follow God's lead, just as Cyrus was called to do?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's sovereignty and His guidance over rulers, illustrating how the Lord directs history through chosen leaders.
Nevertheless, I assert according to the Scriptures that He was able to spread out lowly places and open fields, just as He Himself says: 'I will walk before you and make mountains plain.' The force of the water itself could also make…Early Church Fathers on Isaiah 45 →
Let us not fear punishment. By this faith we shall escape punishment.… This is the correct attitude of the servants of God to be.Early Church Fathers on Isaiah 45 →
By all that is about to be said, he has taught that he has invested Cyrus as king, he has given him the necessary sovereignty to direct his empire with good will and so that the disposition of difficult matters is mitigated and…Early Church Fathers on Isaiah 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will go before thee, and make the crooked places straight,.... Or, "level the hilly places" (c); as pioneers do.
Read John Gill on Isaiah 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: I will ... make the crooked places straight - (Isaiah
Read Robert Jamieson on Isaiah 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will go before thee, to remove all obstructions, and to prepare the way for thee, as it follows. I will break in pieces the gates of brass, and cut in sunder the bars of iron; I will destroy all them that oppose thee, and carry thee through the greatest difficulties.
Read Matthew Poole on Isaiah 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:2 I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:Ver. 2. And make the crooked places even.] Or, The hilly places level. I will break in pieces the gates of brass.] This God would do, that his temple might be built; but in the New Testament, Christ throweth the gates of hell off their hinges, like another Samson, that he may build his Church. And it is this Aedificabo Ecclesiam meam I will build my church, that hath made all the stir in the world.
Read John Trapp on Isaiah 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Make the crooked places straight.—Better, make the dwelling-places smooth—i.e., remove all obstacles (comp. 40:4, 42:16).
Read Charles John Ellicott on Isaiah 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The crooked places - "The mountains"] For הדורים hodurim, crooked places, a word not easily accounted for in this place, the Septuagint read הררים hararim, ταορη, the mountains. Two MSS. have הדרים hadarim, without the ו vau, which is hardly distinguishable from the reading of the Septuagint. The Divine protection that attended Cyrus, and rendered his expedition against Babylon easy and prosperous is finely expressed by God's going before him, and making the mountains level. The image is highly poetical: - At vos, qua veniet, tumidi subsidite montes, Et faciles curvis vallibus este viae. OVID, Amor. ii. 16. "Let the lofty mountains fall down, and make level paths in the crooked…
Read AdamClarke on Isaiah 45 →CambridgeThe Cambridge Bible for Schools and CollegesIsaiah 45:1-7. The apostrophe to Cyrus expresses dramatically the purpose of Jehovah in raising up the Persian conqueror. The idea that the true God has made a personal revelation of Himself to the mind of Cyrus is not implied; Cyrus is to learn the religious significance of his mission from its results (Isaiah 45:3), just as mankind at large comes to understand it (Isaiah 45:6). The direct address to Cyrus (Isaiah 45:2 ff.) is prefaced in Isaiah 45:1 by a series of clauses describing his invincible career, which has already attracted the attention of the world. There is a startling resemblance between some of the expressions here used of Jehovah’s choice of Cyrus, and some of those…
Read Cambridge on Isaiah 45 →Albert Barnes1798–1870Barnes' Notes on the BibleI will go before thee - To prepare the way for conquest, a proof that it is by the providence of God that the proud conquerors of the earth are enabled to triumph.
Read Albert Barnes on Isaiah 45 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“I will go before you and level the mountains; I will break down the gates of bronze and cut through the bars of iron.
“I will go before you and make the rough places smooth. I will break the doors of bronze in pieces and cut apart the bars of iron.
“I will go before you and level the mountains; I will break down the gates of bronze and cut through the bars of iron.
“I will go before you and level mountains. Bronze doors I will shatter and iron bars I will hack through.
Tyndale line
I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:
I will go before thee, and make the rough places smooth; I will break in pieces the doors of brass, and cut in sunder the bars of iron;
I will go before thee, and make the rugged places plain: I will break in pieces the doors of brass, and cut in sunder the bars of iron:
I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut asunder the bars of iron:
I will goe before thee and make the crooked streight: I will breake the brasen doores, and burst the yron barres.
Strictly literal
I will go before thee, and make the elevated places plain; I will break in pieces the brazen doors, and cut asunder the bars of iron;
'I go before thee, and crooked places make straight, Two-leaved doors of brass I shiver, And bars of iron I cut asunder,
“I go before you, and make crooked places straight, || I shatter doors of bronze, || And I cut bars of iron apart,
I myself will go before thee, and proud eminences will I level: doors of brass will I break in pieces, and bolts of iron will I cut asunder.
“I will go before you and level the mountains; I will break in pieces the doors of bronze and cut in pieces their iron bars,
From the Latin
I will go before thee, and will humble the great ones of the earth: I will break in pieces the gates of brass, and will burst the bars of iron.
Simplified
I will go ahead of you and level the mountains. I will break down bronze gates and cut through iron bars.
I will go before you, and make the rough places level: the doors of brass will be broken, and the iron rods cut in two:
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 wording of this verse, affirming the consistency of the message across different manuscript traditions.
אֲנִי֙ לְפָנֶ֣יךָ אֵלֵ֔ךְ וַהֲדוּרִ֖ים אֲיַשֵּׁ֑ר דַּלְת֤וֹת נְחוּשָׁה֙ אֲשַׁבֵּ֔ר וּבְרִיחֵ֥י בַרְזֶ֖ל אֲגַדֵּֽעַ׃
11 of the 11 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.
אני לפני׳כה אלך והררים יאושר דלתות נחושה אשבור ובריחי ברזל אגדע
11 words on the leather.
[אני] לפני׳ך אלך והרורים אישר דלתות [נחושה] [אשבר] [ובריחי] [ברזל] אגדע
4 words on the leather — 2 partly restored, 5 supplied entire by an editor.
אני לפני׳כה [אלך] [והדורים] [אישר] [דלתות] [נחושה] [אשבר] [ובריחי] [ברזל] אגדע
2 words on the leather — 1 partly restored, 8 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 45:2
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הָדַר (hadar) is a Hebrew verb that encompasses meanings related to swelling, honoring, and adorning. It can imply both literal and figurative elevation, suggesting concepts of glory and pride. The entries indicate various forms of the verb, including Qal, Niphal, and Hithpael, which express different nuances of honoring and being honored.
[הָדַר] vb. swell (?), honour, adorn
Qal
swell
honour, pay honour to
adorn
Niph. were (not) honoured
Hithp. honour oneself, i.e. claim honour
base
H1921 [הָדַר] swell (?), honour, adorn
1921 hadar haw-dar'
a primitive root; to swell up (literally or figuratively,
active or passive); by implication, to favor or honour, be
high or proud:--countenance, crooked place, glorious, honour,
put forth.
הָדַר (ha.dar) — to honor.
1) to honour, adorn, glorify, be high
1a) (Qal)
1a1) to swell
1a1a) swelling (pass participle)
1a2) to honour, pay honour to, show partiality
1a3) to adorn
1a3a) adorned (pass participle)
1b) (Niphal) to be honoured
1c) (Hithpael) to honour oneself, claim honour
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
יָשַׁר (yashar) is a Hebrew root meaning to be smooth, straight, or right. It encompasses various nuances, including being upright, pleasing, and just. The word can also imply directing or leading someone along a straight path. Notably, it appears in ethical contexts, emphasizing straightforwardness and integrity.
יָשַׁר vb. be smooth, straight, right
Qal
go straight
fig., be pleasing, agreeable, right
in ethical sense, straightforward, upright
Pi.
make smooth, straight
lead straight along, direct
esteem right, approve
Pu. gold made level, laid smoothly out, upon the graven work
Hiph. let thine eyelids look straight before thee
base
H3474 יָשַׁר be smooth, straight, right
3474 yashar yaw-shar'
a primitive root; to be straight or even; figuratively, to be
(causatively, to make) right, pleasant, prosperous:--direct,
fit, seem good (meet), + please (will), be (esteem, go) right
(on), bring (look, make, take the) straight (way), be
upright(-ly).
יָשַׁר (ya.shar) — to smooth.
1) to be right, be straight, be level, be upright, be just, be lawful, be smooth
1a) (Qal)
1a1) to go straight
1a2) to be pleasing, be agreeable, be right (fig.)
1a3) to be straightforward, be upright
1b) (Piel)
1b1) to make right, make smooth, make straight
1b2) to lead, direct, lead straight along
1b3) to esteem right, approve
1c) (Pual) to be made level, be laid smoothly out
1d) (Hiphil) to make straight, look straight
V-Hiphil-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fp — Noun common · feminine plural constructHNcfpc
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…
נְחוּשָׁה (nchuwshah) refers to copper or bronze, indicating materials used in ancient metallurgy. It is a feminine form derived from the root word for copper, and it encompasses both pure copper and bronze, which is an alloy. The term appears in contexts related to metalworking and materials in the Old Testament.
נְחוּשָׁה and נְחֻשָׁה n.f. copper, bronze
base
H5154 נְחוּשָׁה and נְחֻשָׁה copper, bronze
5154 nchuwshah nekh-oo-shaw'
or nchushah {nekh-oo-shaw'}; feminine of 5153;
copper:--brass, steel. Compare 5176.
see HEBREW for 05153
see HEBREW for 05176
נְחוּשָׁה (ne.chu.shah) — bronze.
1) copper, bronze
1a) copper (made from melting copper ore)
1b) bronze (made from copper and alloy)
Aramaic equivalent: ne.chash (נְחָשׁ "bronze" H5174)
N-fs — Noun common · feminine singular absoluteHNcfsa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
בְּרִיחַ (briyach) refers to a bar, particularly one made of wood, often associated with city gates. It can also metaphorically denote tribulation or a fortress, suggesting confinement or protection. The word is derived from a root meaning 'to bolt' or 'secure'.
בְּרִיחַ n.m. bar
base
H1280 בְּרִיחַ bar
1280 briyach ber-ee'-akh
from 1272; a bolt:--bar, fugitive.
see HEBREW for 01272
בְּרִיחַ (be.ri.ach) — bar.
1) bar
1a) of wood
1b) of city gates
2) of tribulation, a fortress, of the earth as a prison (fig.)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/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…
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs