Isaiah 47:12 — Word Study
WLCעִמְדִי־ נָ֤א בַחֲבָרַ֙יִךְ֙ וּבְרֹ֣ב כְּשָׁפַ֔יִךְ בַּאֲשֶׁ֥ר יָגַ֖עַתְּ מִנְּעוּרָ֑יִךְ אוּלַ֛י תּוּכְלִ֥י הוֹעִ֖יל אוּלַ֥י תַּעֲרֽוֹצִי׃
BSASo take your standʻâmad [with confidence, in a strong sense, like Moses in Exodus 17:12] with your spellscheber [enchantments, magic arts] and with your manyrôb sorcerieskesheph [diverse witchcraft, wonder-working] with whichʼăsher you have wearied yourselfyâgaʻ■ [toiled, labored] from your youthnâʻûwr [early days, formative years] Perhapsʼûwlay [if not, peradventure] you willyâkôl▸ succeedyaʻal [be able, have power] perhapsʼûwlay [if so be] you will inspire terrorʻârats▸ [tremble, dread]
| Greek | English | Parsing |
|---|---|---|
| עִמְדִי־ | stand | Verb, Qal, imperative second person feminine singular |
| נָ֤א | please | Particle |
| בַחֲבָרַ֙יִךְ֙ | in spells your | Preposition, noun common masculine plural construct, suffix |
| וּבְרֹ֣ב | and in [the] abundance of | Conjunction, preposition, noun common masculine singular construct |
| כְּשָׁפַ֔יִךְ | sorceries your | Noun common masculine plural construct, suffix |
| בַּאֲשֶׁ֥ר | in which | Preposition, particle |
| יָגַ֖עַתְּ | you have labored | Verb, Qal, perfect second person feminine singular |
| מִנְּעוּרָ֑יִךְ | since youth your | Preposition, noun common masculine plural construct, suffix |
| אוּלַ֛י | perhaps | Adverb |
| תּוּכְלִ֥י | you will be able | Verb, Qal, imperfect second person feminine singular |
| הוֹעִ֖יל | to profit | Verb, Hiphil, infinitive construct common |
| אוּלַ֥י | perhaps | Adverb |
| תַּעֲרֽוֹצִי׃ | you will inspire awe | Verb, Qal, imperfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror! |
| KJV | Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. |
| ASV | Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. |
| YLT | Stand, I pray thee, in thy charms, And in the multitude of thy sorceries, In which thou hast laboured from thy youth, It may be thou art able to profit, It may be thou dost terrify! |
| WEB | “Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might profit, as if you might prevail. |
| BBE | Go on now with your secret arts, and all your wonder-working, to which you have given yourself up from your earliest days; it may be that they will be of profit to you, or by them you may put fear into your attackers. |
Where they part company is אוּלַי — see How Translations Differ.
The sentence has a main clause followed by several phrases that elaborate on the means and potential outcomes of the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 47:12
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 Prophecy Against Babylongenerated
Isaiah 47:12 addresses Babylon, urging it to stand firm in its reliance on spells and sorceries that have worn it out since its youth. The surrounding verses emphasize the impending disaster that will come upon Babylon, showcasing the futility of its magical practices. This passage serves as a stark reminder of the limitations of human efforts against divine judgment, as seen in the broader context of Isaiah's prophecies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 47:9–10 | These two things will overtake you in a moment, in a single day: loss of children, and widowhood. They will come upon you in full measure, in spite of your many sorceries and the potency of your spells. |
| 2 | Isaiah 8:19 | When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living? |
| 3 | Isaiah 19:3 | Then the spirit of the Egyptians will be emptied out from among them, and I will frustrate their plans, so that they will resort to idols and spirits of the dead, to mediums and spiritists. |
| 4 | Isaiah 44:25 | who foils the signs of false prophets and makes fools of diviners, who confounds the wise and turns their knowledge into nonsense, |
| 5 | Exodus 7:11 | But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עִמְדִי־, 'im.di-generated
The word עָמַד (amad) is a verb in the imperative form, instructing the listener to take a stand. It signifies a strong and confident position, as illustrated in Exodus 17:12, where Moses stood with raised arms to support Israel in battle. This word encapsulates both the physical act of standing and the metaphorical sense of taking a firm stance.
In this verse, the imperative form addresses Babylon directly, challenging it to rely on its own spells and sorceries. The usage here highlights the futility of such reliance in the face of impending judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses take your stand for עִמְדִי־. Other translations, like the KJV and ASV, also maintain this phrasing, emphasizing the command to stand.
Sentence Structuregenerated
The main verb of the verse is עִמְדִי־, take your stand, which governs the entire command. This is followed by a series of prepositional phrases that elaborate on the means by which Babylon is to stand firm: its spells and sorceries.
The structure of the verse emphasizes the imperative call to action, with the subsequent phrases detailing the context and conditions of this challenge.
Septuagint Backgroundgenerated
The Septuagint translates עִמְדִי־ as στῆθι (stēthi), which also means 'stand.' This choice reflects a direct command, similar to the Hebrew, but the Greek may carry a slightly different connotation in the context of standing firm against divine judgment.
The translation choices in the LXX highlight the ongoing tension between reliance on human means versus divine authority, as seen in the broader narrative of Isaiah.
In plain words — the whole versegenerated
Isaiah 47:12 challenges Babylon to rely on its magic and spells, questioning whether they will bring any success. The verse emphasizes that despite their efforts, they will not be able to escape the coming disaster.
Frequently Asked Questionsgenerated
It refers to relying on magical practices and sorcery, which the verse suggests will ultimately be ineffective.
Babylon is being warned about the futility of its reliance on sorcery in light of impending judgment.
The word 'perhaps' expresses uncertainty about the effectiveness of Babylon's magical practices.
This verse illustrates the theme of divine judgment against those who rely on human means rather than trusting in God.
Reflection Questionsgenerated
- In what areas of my life do I rely on my own strength instead of trusting God?
- How can I recognize the futility of relying on worldly practices for security?
- What does standing firm in faith look like in my daily life?
- How can I encourage others to trust in God's power rather than their own efforts?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reflect on this verse, highlighting its ironic challenge to Babylon's reliance on magic.
Stand with your sorcerers, and with the multitude of your evil deeds, in which you have labored since your youth, if perhaps it will benefit you, or if you can become stronger.Early Church Fathers on Isaiah 47 →
The prophetic text addresses these words to [Babylon] in an ironic manner: stick to your habitual magic; stick to your customary incantations.Early Church Fathers on Isaiah 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 47:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleStand now with thine enchantments, and with the multitude of thy sorceries,.... An ironic expression, deriding those evil arts, bidding defiance to them, calling upon the masters of them to do their
Read John Gill on Isaiah 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryStand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. (Stand - forth.
Read Robert Jamieson on Isaiah 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStand: this word notes either, 1. Continuance. Persist or go on in these practices. Or, 2. Their gesture. For those that inquired of their gods by any of these superstitious practices used to stand; this being a posture, both of reverence, and waiting for an answer. But this is not a command or concession, but a sacred irony or scoff at the folly of these men, who having so oft been disappointed by these impostures, yet were as forward to use them and trust to them as if they had never deceived them. From thy youth; from the beginning of thy commonwealth or kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts.
Read Matthew Poole on Isaiah 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 47:12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.Ver. 12. Stand now with thine enchantments.] Try thine utmost skill, and let us see what thou canst do for thyself. This is spoken in way of derision. Wherein thou hast laboured from thy youth.] But found them to be no better than toilsome toys, quae nec ignoranti nocent, nec scientem iuvant, Against judiciary astrology, see Aug. De Civ. Dei, lib. v. cap. 1-5. Hinc divinatores per antonomasiam Chaldaei appellati.
Read John Trapp on Isaiah 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) If so be thou shalt be able . . .—The words come with a subtle tone of irony. Persevere in thy enchantments . . . perchance thou wilt be able to profit, perchance thou wilt strike terror.
Read Charles John Ellicott on Isaiah 47 →CambridgeThe Cambridge Bible for Schools and Colleges12. Stand now with &c.] Either Stand by thy spells, persist in them, stake everything upon them, as Leviticus 13:5; Jeremiah 48:11, Ezekiel 13:5 (these parallels, however, are not quite convincing); or (as in Isaiah 47:13) Stand forth with thy spells. wherein thou hast laboured from thy youth] Or: with which thou hast wearied thyself, &c.; see on ch. Isaiah 43:22. Duhm omits these words entirely, for the sake of the rhythm, but they excite no suspicion on any other ground. if so be &c.] perchance thou wilt be able to profit!— perchance thou wilt inspire terror! (Cf. R.V.) keen and bitter irony.
Read Cambridge on Isaiah 47 →Albert Barnes1798–1870Barnes' Notes on the BibleStand now with thy enchantments - (See the notes at Isaiah 47:9). This is evidently sarcastic and ironical.
Read Albert Barnes on Isaiah 47 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Wherein thou hast laboured — Namely, in astrology, magic, or sorceries, through which Babylon might attempt to thwart the divine decree.
Read Daniel Denison Whedon on Isaiah 47 →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
So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror!
“Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might profit, as if you might prevail.
So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror!
Persist in trusting your amulets and your many incantations, which you have faithfully recited since your youth! Maybe you will be successful – maybe you will scare away disaster.
Tyndale line
Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
Stand now with thy enchantments, and with the multitude of thy sorceries, in which thou hast labored from thy youth; if thou shalt be able to profit, if thou mayest prevail.
Stand now among thine inchanters, and in the multitude of thy southsaiers (with whome thou hast wearied thy selfe from thy youth) if so be thou maist haue profit, or if so be thou maist haue strength.
Strictly literal
Stand now with thine enchantments and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to turn them to profit, if so be thou mayest cause terror.
Stand, I pray thee, in thy charms, And in the multitude of thy sorceries, In which thou hast laboured from thy youth, It may be thou art able to profit, It may be thou dost terrify!
Now stand in your charms, || And in the multitude of your sorceries, || In which you have labored from your youth, || It may be you are able to profit, || It may be you terrify!
Stand now with thy enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth; peradventure thou mayest be able to profit, peradventure thou mayest withstand.
Persist in casting your spells and your many sorceries which you have faithfully recited since your childhood; perhaps you will be successful, perhaps you will scare away disaster.
From the Latin
Stand now with thy enchanters, and with the multitude of thy sorceries, in which thou hast laboured from thy youth, if so be it may profit thee any thing, or if thou mayst become stronger.
Simplified
So keep going with your magic spells and all your witchcraft, which you have worked at since you were young. Maybe you'll be successful, maybe you'll terrify people!
Go on now with your secret arts, and all your wonder-working, to which you have given yourself up from your earliest days; it may be that they will be of profit to you, or by them you may put fear into your attackers.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with minor variations in translation. The Dead Sea Scrolls provide partial support for the text, confirming the essential elements of the verse while also indicating some editorial restoration.
עִמְדִי־ נָ֤א בַחֲבָרַ֙יִךְ֙ וּבְרֹ֣ב כְּשָׁפַ֔יִךְ בַּאֲשֶׁ֥ר יָגַ֖עַתְּ מִנְּעוּרָ֑יִךְ אוּלַ֛י תּוּכְלִ֥י הוֹעִ֖יל אוּלַ֥י תַּעֲרֽוֹצִי׃
11 of the 13 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.
ועמודי נא בחוברי׳ך וברוב כשפי׳ך באשר יגעתי מנעורי׳ך ועד היום
10 words of the verse are on this fragment. The rest of the verse is not on it.
עמדי [נא] [בחברי׳ך] [וברב] [כשפי׳ך] [באשר] [יגעת] [מנעורי׳ך] אולי תוכלי הועיל אולי [תערוצי]
2 words on the leather — 3 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 47:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
חֶ֫בֶר (cheber) refers to a company or association, and can also denote a spell or enchantment. It is derived from a related root and encompasses meanings related to social groups as well as magical practices. The entries indicate a range of uses, including references to charmers and magicians.
חֶ֫בֶר n.[m.] company, association, spell
base
H2267 חֶ֫בֶר company, association, spell
2267 cheber kheh'-ber
from 2266; a society; also a spell:--+ charmer(- ing),
company, enchantment, X wide.
see HEBREW for 02266
חֶ֫בֶר (che.ver) — spell.
1) association, company, band
2) shared, association, society
3) a magician, charmer, spell
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Conj | Prep | N-cs — Conjunction · preposition · noun common masculine singular constructHC/R/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…
כֶּ֫שֶׁף (kesheph) refers to sorcery or witchcraft. It is derived from a related term, כָּשַׁף (kashaph), which also pertains to magic. The entries consistently emphasize its connection to magical practices.
[כֶּ֫שֶׁף] n.m. sorcery
base
H3785 [כֶּ֫שֶׁף] sorcery
3785 kesheph keh'-shef
from 3784; magic:--sorcery, witchcraft.
see HEBREW for 03784
כֶּ֫שֶׁף (ke.sheph) — sorcery.
sorcery, witchcraft
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
עָרַץ (arats) is a Hebrew verb meaning to cause to tremble or to feel dread. It encompasses a range of meanings, including inspiring awe, being terrified, and treating something with reverence. The word appears in various forms, such as intransitive and causative, indicating both the act of trembling and the ability to instill fear or awe in others.
[עָרַץ] vb. cause to tremble, tremble (in terror, or awe)
Qal
cause to tremble (i.e. strike with awe)
intrans. tremble, feel dread
Niph. terrible in the company of the holy ones
Hiph.
regard, or treat, with awe, as awful
inspire with awe
base
H6206 עָרַץ cause to tremble, tremble (in terror, or awe) .. cause to tremble (i.e. strike with awe)
. intrans. tremble, feel dread
. terrible in the company of the holy ones
. . regard, or treat, with awe, as awful
. inspire with awe
6206 `arats aw-rats'
a primitive root; to awe or (intransitive) to dread; hence,
to harass:--be affrighted (afraid, dread, feared, terrified),
break, dread, fear, oppress, prevail, shake terribly.
עָרַץ (a.rats) — to tremble.
1) to tremble, dread, fear, oppress, prevail, break, be terrified, cause to tremble
1a) (Qal)
1a1) to cause to tremble, terrify
1b2) to tremble, feel dread
1b) (Niphal) to be awesome, be terrible
1c) (Hiphil)
1c1) to regard or treat with awe, regard or treat as awful
1c2) to inspire with awe, terrify
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
o: Fear mingled with reverence and wonder, a state of mind inspired by something terrible or sublime.
In the King James Version and the Revised Version (British and American) it occurs in Ps 4:4: "Stand in awe, and sin not" (where the Revised Version, margin has, "Be ye angry," so Septuagint; compare Eph 4:26); Ps 33:8; 119:161. In the following passages the Revised Version (British and American) substitutes "stand in awe" for the King James Version "fear": Ps 22:23 phoboumenoi;