Isaiah 52:4 — Word Study
WLCכִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה מִצְרַ֛יִם יָֽרַד־ עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ׃
BSAForkîy this is whatkôh the LordʼĂdônây [Adonay, Master] GODYᵉhôvih [Yehovah] saysʼâmar■ At firstriʼshôwn [in the beginning, from the start] My peopleʻam [Amaw, the nation of Israel] went downyârad■ [descended, migrated] ◂to EgyptMitsrayim [a country in northeastern Africa] to livegûwr [sojourn, reside temporarily] ◂then AssyriaʼAshshûwr [Asshur, a powerful nation] oppressed themʻâshaq■ [tyrannized, exploited] without causeʼepheç [for no reason, unjustly]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| כֹ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| מִצְרַ֛יִם | Egypt | Noun proper |
| יָֽרַד־ | it went down | Verb, Qal, perfect third person masculine singular |
| עַמִּ֥י | people my | Noun common masculine singular construct, suffix |
| בָרִֽאשֹׁנָ֖ה | at the former [time] | Preposition |
| לָג֣וּר | to sojourn | Preposition, verb qal infinitive construct common |
| שָׁ֑ם | there | Adverb |
| וְאַשּׁ֖וּר | and Assyria | Conjunction, noun proper |
| בְּאֶ֥פֶס | for nothing | Preposition, noun common masculine singular absolute |
| עֲשָׁקֽוֹ׃ | it oppressed it | Verb qal perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For this is what the Lord GOD says: “At first My people went down to Egypt to live, then Assyria oppressed them without cause. |
| KJV | For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. |
| ASV | For thus saith the Lord Jehovah, My people went down at the first into Egypt to sojourn there: and the Assyrian hath oppressed them without cause. |
| YLT | For thus said the Lord Jehovah: 'To Egypt My people went down at first to sojourn there, And Asshur — for nought he hath oppressed it. |
| WEB | For the Lord Yahweh says: “My people went down at the first into Egypt to live there; and the Assyrian has oppressed them without cause. |
| BBE | For the Lord God says, My people went down at first into Egypt, to get a place for themselves there: and the Assyrian put a cruel yoke on them without cause. |
Where they part company is כִּי — see How Translations Differ.
One main clause with two subordinate phrases that detail the history of Israel's oppression.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbאָמַר
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 52:4
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 Lord's Declaration to His Peoplegenerated
Isaiah 52:4 reveals the Lord's words regarding the history of His people, who initially migrated to Egypt and later faced oppression from Assyria. This passage serves to remind Israel of their struggles and the unjust treatment they received, setting the stage for God's promise of redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 46:6 | They also took the livestock and possessions they had acquired in the land of Canaan, and Jacob and all his offspring went to Egypt. |
| 2 | Acts 7:14–15 | Then Joseph sent for his father Jacob and all his relatives, seventy-five in all. |
| 3 | Isaiah 14:25 | I will break Assyria in My land; I will trample him on My mountain. His yoke will be taken off My people, and his burden removed from their shoulders.” |
| 4 | Isaiah 36:1–37 | In the fourteenth year of Hezekiah’s reign, Sennacherib king of Assyria attacked and captured all the fortified cities of Judah. |
| 5 | Jeremiah 50:17 | Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Margenerated
The Hebrew verb אָמַר (amar) means 'to say' or 'to speak'. It is a versatile word used to convey commands, promises, or thoughts. In this verse, it indicates the authoritative declaration of the Lord, emphasizing the importance of His message.
The parsing of the verb as a perfect third person masculine singular shows that it is a completed action, indicating that the Lord has already spoken these words. This adds weight to the declaration, as it comes from the divine authority of God.
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 אָמַר, he says, governs the entire verse, with multiple phrases providing context: a noun phrase for the subject, a prepositional phrase indicating the location, and a clause describing the action of oppression.
The structure emphasizes the Lord's declaration and the historical context of His people, flowing from their initial migration to Egypt through to their oppression by Assyria.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as λέγει, indicating a direct speech from God. This choice reflects the authoritative nature of the message, aligning with the Hebrew meaning of a command or declaration.
The use of כֹּה as οὕτως in the Septuagint emphasizes the manner in which the Lord speaks, reinforcing the seriousness of His words.
In plain words — the whole versegenerated
Isaiah 52:4 tells us that the Lord GOD declares the history of His people, who first went down to Egypt to live and later faced oppression from Assyria without reason. This verse highlights their unjust suffering and sets the context for God's message of redemption.
Frequently Asked Questionsgenerated
This refers to the historical migration of the Israelites to Egypt during a time of famine, as described in Genesis, where they sought refuge and sustenance.
Assyria represents the unjust suffering of Israel, highlighting their struggles and the lack of cause for their oppression, which emphasizes God's awareness of their plight.
This phrase underscores the injustice faced by the Israelites, indicating that their suffering was not warranted or deserved, drawing attention to the Lord's concern for His people.
By recounting their past suffering, the Lord prepares to reveal His plan for redemption, assuring His people that He sees their struggles and will act on their behalf.
Reflection Questionsgenerated
- What does this verse teach us about God's awareness of our struggles?
- How can we find comfort in knowing that God sees our suffering?
- In what ways can we reflect on our own history and the injustices we have faced?
- How does understanding our past help us in our faith journey today?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's relationship with His people and their historical struggles.
Because thus says the Lord God: My people went down into Egypt at the beginning, to dwell there as strangers: and Assur without any cause has oppressed them.Early Church Fathers on Isaiah 52 →
His question is a matter of style meant to show the strangeness of the happening: did you not go to Egypt? he says. Why then have you come back from there? “Thus says the Lord, because my people was taken for nothing,Early Church Fathers on Isaiah 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 52:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thus saith the Lord God,.... The Lord confirms what he had before said of redeeming his people without money, who had been sold for nothing, by past instances of his deliverance of them: my
Read John Gill on Isaiah 52 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. My people - Jacob and his sons. Went down aforetime into Egypt.
Read Robert Jamieson on Isaiah 52 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy people went down aforetime into Egypt to sojourn there; where they had protection and sustenance, and therefore owed subjection to the king of Egypt. And yet when he oppressed them I punished him severely, and delivered them out of his hands. Which is easily understood from the following words. And; or, but; for here is an opposition made between these two cases. The Assyrian; the king of Babylon, who is called the king of Assyria, , compared with , as also the Persian emperor is called, , because it was one and the same empire, which was possessed, first by the Assyrians, then by the Babylonians, and afterwards by the Persians. Oppressed them without cause; without any such ground or…
Read Matthew Poole on Isaiah 52 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 52:4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.Ver. 4. And the Assyrian oppressed them without cause.] Nulla iniuria lacessitus. So did the primitive persecutors, the Christians of those times, though they were non aliunde noscibiles quam ex vitae integritate, saith Justin Martyr; eminent for their innocence, as Pliny also in his epistle to Trajan the emperor testifieth. What hurt had the Israelites ever done to malicious Moab that he was irked at them? or the Hebrews to the Assyrians, that they should oppress them?
Read John Trapp on Isaiah 52 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) My people went down . . .—Stress is laid on the unprovoked character of the oppression in the case both of Egypt and the Assyrian invaders Sargon and Sennacherib. It is possible that Assyria may be used in its wider sense as including Babylon. If so, the fact tends to the conclusion that the book was written at a time when the kings of Assyria included Babylon in their titles. Probably, however, the prophet refers to the deliverance from the army of Sennacherib as a pledge of the deliverance from Babylon.
Read Charles John Ellicott on Isaiah 52 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Thus saith the Lord God] אדני יהוה Adonai Jehovah; but Adonai is wanting in twelve of Kennicott's, five of De Rossi's, and two of my own MSS.; and by the Septuagint and Arabic. Some MSS. have יהוה צבאות Jehovah tsebaoth, "Lord of hosts;" and others have יהוה אלהים Yehovah Elohim, "Lord God."
Read AdamClarke on Isaiah 52 →
CambridgeThe Cambridge Bible for Schools and Colleges4. For aforetime render with R.V. at the first, at the outset of its history. without cause] i.e. probably, “for nought,” without having acquired any right over Israel by services rendered to Jehovah. The meaning can hardly be that Israel suffered innocently.
Read Cambridge on Isaiah 52 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor thus saith the Lord God - In order to show them that he could redeem them without money, God reminds them of what had been done in former times.
Read Albert Barnes on Isaiah 52 →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
For this is what the Lord GOD says: “At first My people went down to Egypt to live, then Assyria oppressed them without cause.
For the Lord Yahweh says: “My people went down at the first into Egypt to live there; and the Assyrian has oppressed them without cause.
For this is what the Lord GOD says: “At first My people went down to Egypt to live, then Assyria oppressed them without cause.
For this is what the sovereign Lord says: “In the beginning my people went to live temporarily in Egypt; Assyria oppressed them for no good reason.
Tyndale line
For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
For thus saith the Lord Jehovah, My people went down at the first into Egypt to sojourn there: and the Assyrian hath oppressed them without cause.
For thus saith the Lord GOD, My people went down at the first into Egypt to sojourn there: and the Assyrian oppressed them without cause.
For thus saith the Lord GOD, My people went down formerly into Egypt to sojourn there; and the Assyrian oppressed them without cause.
For thus saith the Lord God, My people went downe afore time into Egypt to soiourne there, and Asshur oppressed them without cause.
Strictly literal
For thus saith the Lord Jehovah: My people went down at the first into Egypt to sojourn there, and Assyria oppressed them without cause;
For thus said the Lord Jehovah: 'To Egypt My people went down at first to sojourn there, And Asshur — for nought he hath oppressed it.
For thus said Lord YHWH: “My people went down at first || To Egypt to sojourn there, || And Asshur—he has oppressed it for nothing.
For thus hath said the Lord Eternal, Into Egypt went my people down aforetimes, to sojourn there, and Asshur hath oppressed it without cause.
For this is what the Lord Yahweh says, “In the beginning my people went down to live temporarily in Egypt; and Assyria has oppressed them for no good reason.
From the Latin
For thus saith the Lord God: My people went down into Egypt at the beginning to sojourn there: and the Assyrian hath oppressed them without any cause at all.
Simplified
This is what the Lord God says: First of all, my people went to live in Egypt, then Assyria conquered them for no reason.
For the Lord God says, My people went down at first into Egypt, to get a place for themselves there: and the Assyrian put a cruel yoke on them without cause.
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 (MT) of Isaiah 52:4 states that the Lord God declares, 'For this is what the Lord GOD says: “At first My people went down to Egypt to live, then Assyria oppressed them without cause.”' The Dead Sea Scrolls (4Q58 and 1Qisaa) contain fragments that align closely with the MT, confirming the same essential message and wording, although some parts are either restored or partially supplied by editors. The Septuagint, however, does not provide a complete text for comparison, but its word-by-word correspondence indicates that it shares some similarities with the MT, though the specific wording and structure differ. Overall, the MT and the Dead Sea Scrolls agree on the key elements of the verse, while the Septuagint presents a different arrangement and style.
כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה מִצְרַ֛יִם יָֽרַד־ עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ׃
9 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.
[כי] [כה] [אמר] [אדני] [יהוה] מצרים [ירד] [עמ׳י] [בראשנה] [לגור] [שם] [ואשור] [באפס] [עשק׳ו]
nothing on the leather here — 1 partly restored, 13 supplied entire by an editor.
כיא כוה אמר יהוה מצרים ירד עמ׳י ברישונה לגור שמ׳ה ואשור באפס עשק׳ו
13 words of the verse are on this fragment. The rest of the verse is not on it.
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 52:4
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Prep | Adj — PrepositionHRd/Aofsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
Conj | N-proper — Conjunction · noun properHC/Npl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
The Hebrew word אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
