Isaiah 54:16 — Word Study
WLCהִנֵּ֤ה אָֽנֹכִי֙ בָּרָ֣אתִי חָרָ֔שׁ נֹפֵ֙חַ֙ בְּאֵ֣שׁ פֶּחָ֔ם וּמוֹצִ֥יא כְלִ֖י לְמַעֲשֵׂ֑הוּ וְאָנֹכִ֛י בָּרָ֥אתִי מַשְׁחִ֖ית לְחַבֵּֽל׃
BSABeholdhên [look, see] ◂Iʼânôkîy [the Lord, God] have createdbârâʼ■ [brought into existence, formed] the craftsmanchârâsh [artificer, skilled worker] who fansnâphach [blows, breathes on] the coalspechâm [burning embers] into flameʼêsh [fire] and forgesyâtsâʼ [makes, shapes] a weaponkᵉlîy [instrument, tool] fit for its taskmaʻăseh [suitable, appropriate, work, purpose] ◂and Iʼânôkîy have createdbârâʼ■ [formed, made] the destroyershâchath [waster, one who ruins] to wreak havocchâbal [cause, bring about, destruction, chaos]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | here! | Particle |
| אָֽנֹכִי֙ | I | Pronoun |
| בָּרָ֣אתִי | I created | Verb, Qal, perfect first person common singular |
| חָרָ֔שׁ | a craftsman | Noun common, masculine singular absolute |
| נֹפֵ֙חַ֙ | [who] blows | Verb, Qal, participle (active) masculine singular |
| בְּאֵ֣שׁ | on a fire of | Preposition, noun common both singular construct |
| פֶּחָ֔ם | charcoal | Noun common, masculine singular absolute |
| וּמוֹצִ֥יא | and [who] produces | Conjunction, verb hiphil participle (active) masculine singular |
| כְלִ֖י | a weapon | Noun common, masculine singular absolute |
| לְמַעֲשֵׂ֑הוּ | for work its | Preposition, noun common masculine singular construct, suffix |
| וְאָנֹכִ֛י | and I | Conjunction, pronoun |
| בָּרָ֥אתִי | I created | Verb, Qal, perfect first person common singular |
| מַשְׁחִ֖ית | a destroyer | Noun common, masculine singular absolute |
| לְחַבֵּֽל׃ | to ruin | Preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, I have created the craftsman who fans the coals into flame and forges a weapon fit for its task; and I have created the destroyer to wreak havoc. |
| KJV | Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. |
| ASV | Behold, I have created the smith that bloweth the fire of coals, and bringeth forth a weapon for his work; and I have created the waster to destroy. |
| YLT | Lo, I — I have prepared an artisan, Blowing on a fire of coals, And bringing out an instrument for his work, And I have prepared a destroyer to destroy. |
| WEB | “Behold, I have created the blacksmith who fans the coals into flame, and forges a weapon for his work; and I have created the destroyer to destroy. |
| BBE | See, I have made the iron-worker, blowing on the burning coals, and making the instrument of war by his work; and I have made the waster for destruction. |
The translations agree on the meaning of God's creative power in this verse.
The sentence consists of two main clauses, each describing God's creative acts, with additional phrases providing detail about the craftsman's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbבָּרָא
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 54:16
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 — God's Sovereignty and Protectiongenerated
Isaiah 54:16 is a declaration from God, emphasizing His authority as the Creator of both the craftsman and the destroyer. This verse is situated in a passage that reassures Israel of their safety and God's control over their enemies. The surrounding verses reinforce the idea that no weapon formed against them will prosper, highlighting God's protective nature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:5–6 | Woe to Assyria, the rod of My anger; the staff in their hands is My wrath. |
| 2 | Isaiah 37:26 | Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble. |
| 3 | Isaiah 46:11 | I summon a bird of prey from the east, a man for My purpose from a far-off land. Truly I have spoken, and truly I will bring it to pass. I have planned it, and I will surely do it. |
| 4 | Exodus 9:16 | But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. |
| 5 | Proverbs 16:4 | The LORD has made everything for His purpose— even the wicked for the day of disaster. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בָּרָ֣אתִי, ba.Ra.tigenerated
The verb בָּרָא (bara') means to create or bring into existence. It is often used in the context of God's creative acts, such as in Genesis 1:1, where it describes the creation of the heavens and the earth.
In this verse, the speaker emphasizes that God is the one who has created the craftsman and the destroyer, indicating His ultimate authority over all aspects of creation, whether for construction or destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Behold, I have created the craftsman who fans the coals into flame and forges a weapon fit for its task; and I have created the destroyer to wreak havoc.' Other translations, like the KJV and ASV, maintain similar wording.
Sentence Structuregenerated
The structure of the verse is built around multiple clauses, with the main subject being אָֽנֹכִי (I) followed by two verbs: בָּרָ֣אתִי (I created) and מוֹצִ֥יא ([who] produces). Each clause elaborates on what God has created.
The Hebrew word order emphasizes God's actions, with the verbs prominently placed to highlight His creative authority.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בָּרָ֣אתִי is rendered as κτίζω, which also means 'to create.' This choice aligns with the understanding of God as the ultimate creator, maintaining the focus on His sovereignty.
The translation choice shows a consistent interpretation of God's creative power, emphasizing His role in both crafting and destruction.
In plain words — the whole versegenerated
Isaiah 54:16 states that God has created both the craftsman who forges weapons and the destroyer who brings ruin. This emphasizes God's control over all aspects of creation, assuring Israel of His protection.
Frequently Asked Questionsgenerated
It signifies that God is in control of all creation, including those who may oppose His people.
The mention of the destroyer highlights God's sovereignty over all forces, including those that bring chaos and destruction.
This verse reassures Israel that despite the presence of adversaries, God is ultimately in control and will protect them.
It illustrates the skill and effort involved in creating weapons, emphasizing the seriousness of conflict and God's authority over it.
Reflection Questionsgenerated
- How can I recognize God's hand in both creation and destruction in my life?
- In what ways does understanding God's sovereignty provide comfort in difficult times?
- How can I apply the assurance of God's protection in my daily life?
- What does it mean for me to trust in God's creative power when facing challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's creative authority and the implications for His people.
“Behold, I have created the blacksmith, who made the vases in his work,” that is, I elected the apostles and the disciples of the apostles, who perfectly instruct the peoples through the doctrine of truth.Early Church Fathers on Isaiah 54 →
Behold, I have created the blacksmith who blows the coals in the fire, and brings forth an instrument for his work; and I have created the destroyer to destroy.Early Church Fathers on Isaiah 54 →
“I, who created the smith who blows the fire of coals, that is, the devil of all evil arts, was not forced by nature to create him but freely chose to do so.Early Church Fathers on Isaiah 54 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 54:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I have created the smith that bloweth the coals in the fire,.... Into which he puts his iron to soften it, that he may beat it, and form it into what shape he pleases; which descriptive
Read John Gill on Isaiah 54 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. Behold, I have created the smith.
Read Robert Jamieson on Isaiah 54 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBoth the smith that maketh all warlike instruments, and the soldier that useth them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. To destroy; to destroy only whom and when I please.
Read Matthew Poole on Isaiah 54 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 54:16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.Ver. 16. Behold, I have created the smith that bloweth the coals,] i.e., The devil, say some; rather his imps and instruments, those kindle coals and tools of his. And I have created the waster to destroy.] Those brats of Abaddon. I have determined their evil doings, overruling the same, and directing them to a good end.
Read John Trapp on Isaiah 54 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Behold, I have created the smith . . .—The words assert the same thought. The “axe,” the “hammer,” the “sword,” of the great ravagers of the earth are formed by the great Work-Master, and He would fashion no such weapon against the new Jerusalem.
Read Charles John Ellicott on Isaiah 54 →
CambridgeThe Cambridge Bible for Schools and Colleges16, 17. No weapon formed against Zion shall prosper, because both the makers of weapons and those who use them are alike created by Jehovah, and all their activity is under His control. the smith that bloweth the fire of coals (R.V.)] Cf. ch. Isaiah 44:12. an instrument for his work] rather for its work, or perhaps “according to its work,” adapted to the particular work for which it is intended,—a scythe for reaping, a sword for slaughter, and so on. The smith will turn out anything, amongst other things deadly weapons, but all by the permission of Jehovah who has made him. the waster to destroy] Not “to destroy the weapon that the smith has made”; the “waster” is the one for whose use the…
Read Cambridge on Isaiah 54 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold, I have created the smith - The sense of this verse is, ‘Everything that can effect your welfare is under my control. The smith who manufactures the instruments of war or of torture is under me.
Read Albert Barnes on Isaiah 54 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16, 17. I have created the smith — Every instrument which is employed against God’s people, as well as its maker, is in God’s hands to overrule and to foreclose.
Read Daniel Denison Whedon on Isaiah 54 →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
Behold, I have created the craftsman who fans the coals into flame and forges a weapon fit for its task; and I have created the destroyer to wreak havoc.
“Behold, I have created the blacksmith who fans the coals into flame, and forges a weapon for his work; and I have created the destroyer to destroy.
Behold, I have created the craftsman who fans the coals into flame and forges a weapon fit for its task; and I have created the destroyer to wreak havoc.
Look, I create the craftsman, who fans the coals into a fire and forges a weapon. I create the destroyer so he might devastate.
Tyndale line
Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
Behold, I have created the smith that bloweth the fire of coals, and bringeth forth a weapon for his work; and I have created the waster to destroy.
Behold, I have created the smith that bloweth the fire of coals, and bringeth forth a weapon for his work; and I have created the waster to destroy.
Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
Beholde, I haue created the smith that bloweth the coales in the fire, and him that bringeth forth an instrument for his worke, and I haue created the destroyer to destroy.
Strictly literal
Behold, it is I who have created the smith that bloweth in the fire of coal, and that bringeth forth an instrument for his work; and I have created the destroyer to ravage.
Lo, I — I have prepared an artisan, Blowing on a fire of coals, And bringing out an instrument for his work, And I have prepared a destroyer to destroy.
Behold, I have created an artisan, || Blowing on a fire of coals, || And bringing out an instrument for his work, || And I have created a destroyer to destroy.
Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have also created the waster to destroy.
See, I have created the craftsman, who blows the burning coals and forges weapons as his work, and I have created the destroyer to destroy.
From the Latin
Behold, I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work, and I have created the killer to destroy.
Simplified
Look—I have created a blacksmith who blows the coals into a hot flame and forges a suitable weapon; and I have created the destroyer who brings destruction.
See, I have made the iron-worker, blowing on the burning coals, and making the instrument of war by his work; and I have made the waster for destruction.
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 aligns closely with the Septuagint, with 12 of the 14 words matching. The Dead Sea Scrolls also provide evidence that supports the Masoretic Text, with slight variations in restoration but no significant differences in meaning.
הִנֵּ֤ה אָֽנֹכִי֙ בָּרָ֣אתִי חָרָ֔שׁ נֹפֵ֙חַ֙ בְּאֵ֣שׁ פֶּחָ֔ם וּמוֹצִ֥יא כְלִ֖י לְמַעֲשֵׂ֑הוּ וְאָנֹכִ֛י בָּרָ֥אתִי מַשְׁחִ֖ית לְחַבֵּֽל׃
12 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.
הן [אנוכי] [בראתי] [חרש] נופח באש פחם ומוציא כלי למעש׳הו [ואנוכי] בראתי משחית [לחבל]
6 words on the leather — 3 partly restored, 5 supplied entire by an editor.
הנה אנוכי בראתי חרש נופח באש פחם ומוציא כלי למעשו׳הי אנוכי בראתי משחית לחבל
14 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 54:16
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See ART
→ See MASTER WORKMAN
נָפַח (naphach) is a Hebrew verb meaning to breathe or blow. It encompasses a range of actions including inflating, scattering, and even causing life to expire. The word can be used in various forms, such as Qal (to breathe), Pual (to be blown), and Hiphil (to cause to breathe out). The entries do not indicate any significant disagreement among lexicons.
[נָפַח] vb. breathe, blow
Qal breathe, blow
Pu. a fire not blown
Hiph. (or if) the life of its (the land’s) owners I have caused them to breathe out
base
H5301 נָפַח breathe, blow
5301 naphach naw-fakh'
a primitive root; to puff, in various applications
(literally, to inflate, blow hard, scatter, kindle, expire;
figuratively, to disesteem):--blow, breath, give up, cause to
lose (life), seething, snuff.
נָפַח (na.phach) — to breathe.
1) to breathe, blow, sniff at, seethe, give up or lose (life)
1a) (Qal) to breathe, blow
1b) (Pual) to be blown
1c) (Hiphil) to cause to breathe out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
פֶּחָם (pecham) refers to coal, encompassing both charred and live forms. The word may derive from a root meaning 'to be black.' It is classified as a masculine noun and is used in a collective sense.
פֶּחָם n.[m.] coal (coll.)
base
H6352 פֶּחָם coal (coll.)
6352 pecham peh-khawm'
perhaps from an unused root probably meaning to be black; a
coal, whether charred or live:--coals.
פֶּחָם (pe.cham) — coal.
coal, charcoal, ember
N-ms — Noun common · masculine singular absoluteHNcmsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-ms — Noun common · masculine singular absoluteHNcmsa
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil — Noun common · masculine singular absoluteHNcmsa
de-stroi'-er: In several passages the word designates a supernatural agent of destruction, or destroying angel, executing Divine judgment.
(1) In Ex 12:23, of the "destroyer" who smote the first-born in Egypt, again referred to under the same title in Heb 11:28 the Revised Version (British and American) (the King James Version "he that destroyed").
(2) In Job 33:22, "the destroyers" (literally, "they that cause to die") = the angels of death that are ready to take away a man's life during severe illness. No exact parallel to this is found in the Old Testament. The nearest approach is "the angel that destroyed the people" by pestilence (2Sa 24:16,17 parallel
Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
