Isaiah 6:4 — Word Study
WLCוַיָּנֻ֙עוּ֙ אַמּ֣וֹת הַסִּפִּ֔ים מִקּ֖וֹל הַקּוֹרֵ֑א וְהַבַּ֖יִת יִמָּלֵ֥א עָשָֽׁן׃
BSAAt the soundqôwl [voice, cry] of their voicesqârâʼ [the seraphim's call] the doorpostsʼammâh [foundations of the thresholds, lintels] and thresholdsçaph [basin, gate] shooknûwaʻ▸ [moved, trembled] and the templebayith [house, place of worship] was filledmâlêʼ▸ [made full, completed] with smokeʻâshân [cloud, vapor]
| Greek | English | Parsing |
|---|---|---|
| וַיָּנֻ֙עוּ֙ | and they shook | Verb, Qal, sequential imperfect third person masculine plural |
| אַמּ֣וֹת | [the] foundations of | Noun common, feminine plural construct |
| הַסִּפִּ֔ים | the thresholds | Particle, noun common masculine plural absolute |
| מִקּ֖וֹל | from [the] voice of | Preposition, noun common masculine singular construct |
| הַקּוֹרֵ֑א | the [one who] called | Particle, verb qal participle (active) masculine singular |
| וְהַבַּ֖יִת | and the house | Conjunction, particle, noun common masculine singular absolute |
| יִמָּלֵ֥א | it was filled | Verb, Niphal, imperfect third person masculine singular |
| עָשָֽׁן׃ | smoke | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the sound of their voices the doorposts and thresholds shook, and the temple was filled with smoke. |
| KJV | And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. |
| ASV | And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke. |
| YLT | And the posts of the thresholds are moved by the voice of him who is calling, and the house is full of smoke. |
| WEB | The foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. |
| BBE | And the bases of the door-pillars were shaking at the sound of his cry, and the house was full of smoke. |
The translations agree on the key actions and elements in this verse.
The sentence has a main clause followed by a subordinate clause, showing the cause-and-effect relationship between the voices and the shaking.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוּעַ
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 6:4
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 — Isaiah's Vision of the Lordgenerated
Isaiah 6:4 describes a profound moment when Isaiah witnesses the glory of God in the temple. The seraphim call out to one another, declaring God's holiness, which causes the doorposts and thresholds to shake and fills the temple with smoke. This scene emphasizes the overwhelming presence of God and the resulting impact on the physical space, as seen in the similar accounts in Ezekiel 1:24 and Exodus 40:34.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 1:24 | When the creatures moved, I heard the sound of their wings like the roar of many waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings. |
| 2 | Ezekiel 10:5 | The sound of the wings of the cherubim could be heard as far as the outer court, like the voice of God Almighty when He speaks. |
| 3 | Amos 9:1 | I saw the Lord standing beside the altar, and He said: “Strike the tops of the pillars so that the thresholds shake. Topple them on the heads of all the people, and I will kill the rest with the sword. None of those who flee will get away; none of the fugitives will escape. |
| 4 | Exodus 40:34 | Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. |
| 5 | 1 Kings 8:10–12 | And when the priests came out of the Holy Place, the cloud filled the house of the LORD |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — וַיָּנֻ֙עוּ֙, vai.ya.Nu.'ugenerated
The verb נוּעַ (nuwa`) means 'to shake' or 'to waver,' and in this context, it describes the trembling of the doorposts and thresholds. The parsing indicates that it is a sequential imperfect verb, meaning the action is ongoing, reflecting the immediate and powerful response to the seraphim's voices.
This shaking signifies instability and reverence in the presence of God, illustrating the profound effect His voice has on the physical world. The word's usage here captures both the literal movement and the figurative implications of being shaken by divine presence.
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 finite verb וַיָּנֻ֙עוּ֙ governs the main action of the verse, with a noun phrase subject and multiple noun phrases describing the objects affected by the action. The structure emphasizes the cause and effect relationship between the seraphim's voices and the physical response of the temple.
The arrangement of the Hebrew words places the action of shaking at the forefront, followed by the details of what was shaken and the subsequent filling of the temple, highlighting the overwhelming nature of the divine encounter.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּנֻ֙עוּ֙ as ἐπήρθη which means 'was shaken.' This choice aligns closely with the Hebrew meaning but may suggest a more passive experience of the shaking, as if the doorposts were acted upon rather than actively shaking themselves.
This translation choice reflects a slight interpretative nuance, emphasizing the divine action in causing the shaking rather than the inherent instability of the doorposts.
In plain words — the whole versegenerated
Isaiah 6:4 describes how the temple shook and filled with smoke when the seraphim called out to one another, declaring God's holiness. This moment shows the powerful presence of God and how it affects the physical space around Him.
Frequently Asked Questionsgenerated
The shaking of the doorposts signifies the overwhelming presence of God, indicating that even the physical structures cannot remain unaffected in His presence.
The smoke represents the glory of God and His holiness, often associated with divine presence in the Bible, indicating that God is present and active.
The seraphim's voices calling out to one another emphasize the holiness of God and the reverence that should be shown in His presence, setting a tone of worship.
This verse connects to other biblical accounts of God's presence, such as in Ezekiel 10:5, where the glory of God is similarly depicted with dramatic effects.
Reflection Questionsgenerated
- What does the shaking of the doorposts teach us about God's presence in our lives?
- How can we respond to the holiness of God as exemplified by the seraphim?
- In what ways can we prepare our hearts to encounter God's glory?
- How does the imagery of smoke enhance our understanding of God's nature?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the impact of the seraphim's voice and the resulting shaking of the temple.
And the doorposts of the cardinal's palace were shaken by the voice of the one who cried out, and the house was filled with smoke.Early Church Fathers on Isaiah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 6:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the posts of the door moved at the voice of him that cried,.... That is, the posts of the door of the temple, as the Targum adds, where this vision was seen, as represented to the prophet.
Read John Gill on Isaiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the posts of the door moved at the voice of him that cried, and the house was filled with smoke. The posts of the door moved at the voice - the foundations of the thresholds (Maurer).
Read Robert Jamieson on Isaiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe posts of the door, together with the door itself, as if the door was to be removed, and the temple thereby to be exposed to the view and rapine of profane persons. Such violent motions were commonly tokens of God’ s anger. Him that cried, to wit, the angel, which cried; . Filled with smoke; which elsewhere is a token of God’ s presence and acceptance, as , but here of his anger, as , and elsewhere.
Read Matthew Poole on Isaiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 6:4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.Ver. 4. And the posts of the door were moved.] Presently upon the angels’ hymn this occured, with such a force it was uttered, as it was at the time of our Saviour’ s resurrection, when the angel rolled back the stone and sat upon it there was a great earthquake. By the moving of the "posts" or thresholds was signified the destruction of the temple, when the smoke with which the house was filled, when it was burned down by the Chaldees, as also the just excaecation of the Jews. Their temple, that had been filled with the train of glory, is now filled with smoke going out of God’ s…
Read John Trapp on Isaiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The posts of the door.—Better, the foundations of the threshold. The words seem to point to the prophet’s position as in front of the Holy of holies. The house was filled with smoke.—The vision had its prototype in “the smoke as of a furnace” on Sinai (Exodus 19:18), in the glory-cloud of 1 Kings 8:10, and possibly in its lurid fire-lit darkness represented the wrath of Jehovah, as the clear brightness of the throne did His love. So in Revelation 15:8, the “smoke from the glory of God” precedes the outpouring of the seven vials of wrath’. The parallelism of the clouds of incense-smoke as the symbol of adoring prayer (Revelation 5:8; Revelation 8:4) suggests an alternative interpretation…
Read Charles John Ellicott on Isaiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges4. the posts of the door moved] the foundations of the thresholds shook (R.V.). was filled (began to fill) with smoke] The smoke symbolises the “dark side of Jehovah’s self-manifestation” (Revelation 15:8), the reaction of His holy nature against sin. It answers to the rising consciousness of alienation and impurity in the prophet’s mind, expressed in the next verse.
Read Cambridge on Isaiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the posts of the door - Margin, ‘Thresholds.’ There is some difficulty in the Hebrew here, but the meaning of the expression is sufficiently apparent.
Read Albert Barnes on Isaiah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Posts… moved… voice of him — As each cried “holy” singly, the prophet, standing in front of the vestibule, (not far from the great altar,) beheld a tremor of the “posts;” a trembling not caused by
Read Daniel Denison Whedon on Isaiah 6 →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
At the sound of their voices the doorposts and thresholds shook, and the temple was filled with smoke.
The foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.
At the sound of their voices the doorposts and thresholds shook, and the temple was filled with smoke.
The sound of their voices shook the door frames, and the temple was filled with smoke.
Tyndale line
And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke.
And the foundations of the thresholds were moved at the voice of him that cried, and the house was filled with smoke.
And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
And the lintles of the doore cheekes moued at the voyce of him that cryed, and the house was filled with smoke.
Strictly literal
And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke.
And the posts of the thresholds are moved by the voice of him who is calling, and the house is full of smoke.
And the posts of the thresholds are moved by the voice of him who is calling, and the house is full of smoke.
And the posts of the threshold shook at the voice of those that called aloud, and the house was filled with smoke.
The foundations of the thresholds shook at the voices of those who were crying out, and the house was filled with smoke.
From the Latin
And the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke.
Simplified
The sound of their shouts made the doorposts and doorsteps shake, and the Temple was filled with smoke.
And the bases of the door-pillars were shaking at the sound of his cry, and the house was full of smoke.
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, Septuagint, and Dead Sea Scrolls generally agree on the wording of this verse. The Septuagint reflects a similar structure, while the Dead Sea Scrolls show minor variations, with some words partially restored, indicating that the core message remains consistent across these texts.
וַיָּנֻ֙עוּ֙ אַמּ֣וֹת הַסִּפִּ֔ים מִקּ֖וֹל הַקּוֹרֵ֑א וְהַבַּ֖יִת יִמָּלֵ֥א עָשָֽׁן׃
7 of the 8 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.
וינועו אמות הספים מקול הקורה והבית נמלא עשן
8 words on the leather.
[וינעו] [אמות] [הספים] [מקול] [הקורא] והבית [ימלא] [עשן]
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
וינעו אמות [הספים] [מקול] [הקורא] [והבית] [ימלא] עשן
1 word on the leather — 2 partly restored, 5 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 6:4
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.
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אַמָּה (ammah) primarily means 'cubit,' a unit of measure roughly equivalent to 18 inches or 0.5 meters, derived from the word for 'mother' or 'forearm.' It can also refer to a foundation or base, as noted in Isaiah 6:4. The lexicons mention different types of cubits used in the Old Testament, including the common cubit and the legal cubit.
אַמָּה 246 n.f. ell, cubit
cubit
† measure, full measure, limit
base
[אַמָּה] n.f. (etym. & mng. dub.; Thes foundation) only Is 6:4.
ref
H520a אַמָּה ell, cubit H520b אַמָּה
520 'ammah am-maw'
prolonged from 517; properly, a mother (i.e. unit of measure,
or the fore-arm (below the elbow), i.e. a cubit; also a
door-base (as a bond of the entrance):--cubit, + hundred (by
exchange for 3967), measure, post.
see HEBREW for 0517
see HEBREW for 03967
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5m). There are several cubits used in the OT, the cubit of a man or common cubit (De 3:11), the legal cubit or cubit of the sanctuary (Eze 40:5) plus others. See a Bible Dictionary for a complete treatment.
Aramaic equivalent: am.mah (אַמָּה "cubit" H0521)
אַמָּה (am.mah) — foundation.
foundation
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סַף (saph) refers to both a basin or goblet and a threshold or sill. It is derived from a root meaning to contain, indicating its use for holding liquids or marking a boundary. The entries highlight its dual meanings, with Brown-Driver-Briggs and Translators Brief Hebrew Lexicon both emphasizing its applications in physical structures and vessels.
סַף n.m. basin, goblet
base
סַף 24 n.m. threshhold, sill
base
H5592a סַף basin, goblet H5592b סַף threshhold, sill
5592 caph saf
from 5605, in its original sense of containing; a vestibule
(as a limit); also a dish (for holding blood or
wine):--bason, bowl, cup, door (post), gate, post, threshold.
see HEBREW for 05605
סַף (saph) — basin.
1) a spreading out, basin, goblet, bowl
1a) basin, goblet
סַף (saph) — threshold.
1) threshold, sill
1a) threshold, sill, door-keeper
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa