Isaiah 62:1 — Word Study
WLCלְמַ֤עַן צִיּוֹן֙ לֹ֣א אֶחֱשֶׁ֔ה וּלְמַ֥עַן יְרוּשָׁלִַ֖ם לֹ֣א אֶשְׁק֑וֹט עַד־ יֵצֵ֤א כַנֹּ֙גַהּ֙ צִדְקָ֔הּ וִישׁוּעָתָ֖הּ כְּלַפִּ֥יד יִבְעָֽר׃
BSAFor Zion’sTsîyôwn [the city of God, heavenly Jerusalem] sakemaʻan I will notlôʼ keep silentchâshâh▸ [hold my peace, remain quiet] and for Jerusalem’sYᵉrûwshâlaim [the city of peace, capital of Israel] sakemaʻan I will notlôʼ keep stillshâqaṭ▸ [rest, be at peace] untilʻad her righteousnesstsedeq [justice, moral integrity] shinesyâtsâʼ▸ like a bright lightnôgahh [as brightness, like the dawn] her salvationyᵉshûwʻâh [deliverance, victory] like a blazingbâʻar▸ torchlappîyd [a burning lamp, a shining flame]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֤עַן | for [the] sake of | Particle |
| צִיּוֹן֙ | Zion | Noun proper |
| לֹ֣א | not | Particle |
| אֶחֱשֶׁ֔ה | I will be silent | Verb, Qal, imperfect first person common singular |
| וּלְמַ֥עַן | and for [the] sake of | Conjunction, particle |
| יְרוּשָׁלִַ֖ם | Jerusalem | Noun proper |
| לֹ֣א | not | Particle |
| אֶשְׁק֑וֹט | I will remain quiet | Verb, Qal, imperfect first person common singular |
| עַד־ | until | Preposition |
| יֵצֵ֤א | it will go forth | Verb, Qal, imperfect third person masculine singular |
| כַנֹּ֙גַהּ֙ | like brightness | Preposition, noun common feminine singular absolute |
| צִדְקָ֔הּ | righteousness its | Noun common masculine singular construct, suffix |
| וִישׁוּעָתָ֖הּ | and salvation its | Conjunction, noun common feminine singular construct, suffix |
| כְּלַפִּ֥יד | like a torch | Preposition, noun common masculine singular absolute |
| יִבְעָֽר׃ | [which] it burns | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch. |
| KJV | For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. |
| ASV | For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth. |
| YLT | For Zion's sake I am not silent, And for Jerusalem's sake I do not rest, Till her righteousness go out as brightness, And her salvation, as a torch that burneth. |
| WEB | For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and her salvation like a burning lamp. |
| BBE | Because of Zion I will not keep quiet, and because of Jerusalem I will take no rest, till her righteousness goes out like the shining of the sun, and her salvation like a burning light. |
The translations agree on the essential meaning of the verse, emphasizing God's commitment to Zion and Jerusalem.
The sentence is structured around two main clauses with subordinate clauses detailing the conditions of God's commitment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשָׁה
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 62:1
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 Commitment to Zion and Jerusalemgenerated
Isaiah 62:1 expresses God's determination to speak out for Zion and Jerusalem, highlighting His deep concern for their welfare. The verse sets the tone for a broader message of hope and restoration, as seen in the following verses where nations will recognize their righteousness and glory. This passage emphasizes the significance of Jerusalem as the city of peace and Zion as the city of God, reinforcing their roles in God's redemptive plan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 62:6–7 | On your walls, O Jerusalem, I have posted watchmen; they will never be silent day or night. You who call on the LORD shall take no rest for yourselves, |
| 2 | Psalm 51:18 | In Your good pleasure, cause Zion to prosper; build up the walls of Jerusalem. |
| 3 | Psalm 102:13–16 | You will rise up and have compassion on Zion, for it is time to show her favor— the appointed time has come. |
| 4 | Psalm 122:6–9 | Pray for the peace of Jerusalem: “May those who love you prosper. |
| 5 | Psalm 137:6 | May my tongue cling to the roof of my mouth if I do not remember you, if I do not exalt Jerusalem as my greatest joy! |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — לְמַעַן, le.Ma.'angenerated
The word לְמַעַן (le.Ma.'an) is a particle meaning 'for the sake of' or 'because of.' It indicates purpose or intent, showing why God acts in favor of Zion and Jerusalem. Its usage here underscores the motivation behind God's commitment to these cities, expressing a divine purpose that drives His actions.
This word appears frequently in the Hebrew Bible, often conveying reasons for God's decisions and actions. Its grammatical parsing as a particle suggests it functions to introduce a purpose, setting the stage for the declarations that follow regarding righteousness and salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses for Zion’s sake and for Jerusalem’s sake.
Sentence Structuregenerated
The verse is structured around two main clauses linked by conjunctions, with the finite verbs אֶחֱשֶׁ֔ה ( I will be silent) and אֶשְׁק֑וֹט (I will remain quiet) governing the actions. The clauses detail God's resolve not to remain silent or still until righteousness and salvation are realized.
The syntax emphasizes God's active role in bringing about justice and deliverance, with the final phrases describing the anticipated outcomes using similes that evoke brightness and fire.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew לְמַעַן is rendered as διὰ (dia), meaning 'for the sake of.' This choice reflects a direct correspondence to the purpose expressed in the Hebrew, maintaining the focus on God's motivations.
The translation choices in the Septuagint align closely with the Hebrew intent, reinforcing the commitment to Zion and Jerusalem while framing it within a Greek linguistic context.
In plain words — the whole versegenerated
Isaiah 62:1 shows God promising to speak out for Zion and Jerusalem. He will not remain silent or still until their righteousness shines brightly and their salvation is like a torch. This emphasizes God's commitment to His people and their ultimate restoration.
Frequently Asked Questionsgenerated
This means that God is actively concerned for Zion and will speak out and act on its behalf until righteousness and salvation are fully realized.
Jerusalem is known as the city of peace because it represents a place of safety, divine presence, and fulfillment of God's promises.
The verse connects righteousness and salvation as essential aspects of God's plan for His people, highlighting their importance in His commitment to Zion and Jerusalem.
Righteousness is described as brightness, and salvation is likened to a torch, emphasizing their illuminating and transformative nature.
Reflection Questionsgenerated
- In what ways can I reflect God's commitment to justice and righteousness in my community?
- How can I actively support the peace and welfare of my own 'Zion' or 'Jerusalem'?
- What does it mean to me that God is committed to His people and their restoration?
- How can I be a light in the world, similar to the righteousness and salvation described in this verse?
The early church on this verse — how the Fathers read it
The early Church Father Jerome quotes this verse to illustrate God's commitment to Zion and Jerusalem, emphasizing the importance of their righteousness and salvation.
For the sake of Zion I will not keep silent, and for the sake of Jerusalem I will not rest, until her righteousness goes forth as brightness, and her salvation as a burning torch.Early Church Fathers on Isaiah 62 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 62:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest,.... By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; see
Read John Gill on Isaiah 62 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
Read Robert Jamieson on Isaiah 62 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 62 A prayer of the watchmen for the church in confidence of God’ s gracious designs and promises to it. For Zion’ s sake, viz. the church’ s sake; Zion and Jerusalem being both put for the church, . Will I not hold my peace: these seem to be the words of the prophet, strongly resolving, notwithstanding all difficulties, to solicit God for the church’ s happiness, and constantly excite to the belief of it by his preaching, though it were long ere it came, for Isaiah lived near two hundred years before this was accomplished; but his prophecy lived, and the tenor of it was continued by other prophets, whom the Lord stirred up to be still establishing his people till this…
Read Matthew Poole on Isaiah 62 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 62:1 For Zion’ s sake will I not hold my peace, and for Jerusalem’ s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth. Ver. 1. For Zion’ s sake will I not hold my peace.] Habes hic orationem prophetae sanctissimam, saith Oecolampadius. Here we have the prophet’ s oration, yea, here we have the prophet’ s panegyric, to the Church, saith Hyperius, by way of congratulation for her felicity and dignity in Christ, her head and husband; as also his resolution to be earnest and importunate with God and men for her deliverance and restitution. Terentius, that noble general under Valens the emperor, asked nothing…
Read John Trapp on Isaiah 62 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersLXII. (1) For Zion’s sake . . .—Opinions again differ as to the speaker. Is he the prophet, or the Servant of Jehovah, or Jehovah Himself ? On the whole, the second view seems to be most in harmony with what follows. The true Servant will carry on what in the language of later theology may be called his mediatorial intercessory work, that there may be no delay in the fulfilment of the glorious promises that have just been uttered. As brightness.—Better, as the brightness of morning, the word being thus used in Isaiah 60:3, Proverbs 4:18. As a lamp . . .—Better, as a burning torch.
Read Charles John Ellicott on Isaiah 62 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER LXII The prophet opens this chapter with ardent prayers that the happy period of reconciliation just now promised, and here again foretold, may be hastened, 1-5. He then calls upon the faithful, particularly the priests and Levites, to join him, urging the promises, and even the oath, of Jehovah, as the foundation of their request, 6-9. And, relying on this oath, he goes on to speak of the general restoration promised, as already performing; and calls to the people to march forth, and to the various nations among whom they are dispersed to prepare the way for them, as God had caused the order for their return to be universally proclaimed, 10-12. NOTES ON CHAP. LXII Verse 1. For…
Read AdamClarke on Isaiah 62 →
CambridgeThe Cambridge Bible for Schools and Colleges1. The speaker here is most naturally to be supposed the prophet, although the words are often explained as those of Jehovah Himself. This, however, is less probable, in spite of the fact that the verb for “hold my peace” is always in these chapters, except here and Isaiah 62:6, used by or of Jehovah (ch. Isaiah 42:14, Isaiah 57:11, Isaiah 64:12, Isaiah 65:6); for when Jehovah breaks His silence salvation has come. The thought of the verse is entirely appropriate on the lips of the prophet who wrote ch. Isaiah 61:1 ff.; he declares that he will persevere in the course of action there described until the year of Jehovah’s favour has actually come. until the righteousness … brightness] i.e.…
Read Cambridge on Isaiah 62 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor Zion’s sake - (See the notes at Isaiah 1:8). On account of Zion; that is, on account of the people of God.
Read Albert Barnes on Isaiah 62 →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 Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch.
For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and her salvation like a burning lamp.
For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch.
“For the sake of Zion I will not be silent; for the sake of Jerusalem I will not be quiet, until her vindication shines brightly and her deliverance burns like a torch.”
Tyndale line
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth.
For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until its righteousness shall go forth as brightness, and its salvation as a lamp that burneth.
For Zions sake I will not holde my tongue, and for Ierusalems sake I wil not rest, vntil the righteousnes thereof breake foorth as the light, and saluation thereof as a burning lampe.
Strictly literal
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not be still, until her righteousness go forth as brightness, and her salvation as a torch that burneth.
For Zion's sake I am not silent, And for Jerusalem's sake I do not rest, Till her righteousness go out as brightness, And her salvation, as a torch that burneth.
For Zion’s sake I am not silent, || And for Jerusalem’s sake I do not rest, || Until her righteousness goes out as brightness, || And her salvation burns as a torch.
For the sake of Zion will I not be silent, and for the sake of Jerusalem will I not be quiet; until its righteousness go forth as the brightness [of light], and its salvation as a burning torch.
For Zion's sake I will not be silent, and for Jerusalem's sake I will not be quiet, until her righteousness proceeds brightly, and her salvation as a burning torch.
From the Latin
For Sion’s sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp.
Simplified
I can't remain silent because of my love for Zion, I can't keep quiet because of my love for Jerusalem, until her integrity shines like a beam of light, until her salvation blazes like a burning torch.
Because of Zion I will not keep quiet, and because of Jerusalem I will take no rest, till her righteousness goes out like the shining of the sun, and her salvation like a burning light.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with all 15 words matching in the Hebrew and Greek versions. The Dead Sea Scrolls also agree with the Masoretic Text, preserving the integrity of the verse with minor variations in wording.
לְמַ֤עַן צִיּוֹן֙ לֹ֣א אֶחֱשֶׁ֔ה וּלְמַ֥עַן יְרוּשָׁלִַ֖ם לֹ֣א אֶשְׁק֑וֹט עַד־ יֵצֵ֤א כַנֹּ֙גַהּ֙ צִדְקָ֔הּ וִישׁוּעָתָ֖הּ כְּלַפִּ֥יד יִבְעָֽר׃
15 of the 15 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.
למען ציון ולוא אחריש ולמען ירושלים לוא אשקוט עד יצא כנוגה צדק׳ה וישועת׳ה כלפיד תבער
15 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 62:1
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.
[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)
Qal be silent
Hiph.
exhibit silence, be silent
shew inactivity
causat. make still, quiet
base
H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent
. . exhibit silence, be silent
. shew inactivity
. causat. make still, quiet
2814 chashah khaw-shaw'
a primitive root; to hush or keep quiet:--hold peace, keep
silence, be silent, (be) still.
חָשָׁה (cha.shah) — be silent.
1) to be silent, quiet, still, inactive
1a) (Qal) to be silent, be still
1b) (Hiphil)
1b1) to be silent, exhibit silence
1b2) to show inactivity, be inactive
1b3) to make silent, make quiet, cause to be still
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Conj | Prep — Conjunction · particleHC/Tc
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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
נֹ֫גַהּ (nogahh) means brightness and is derived from a related term indicating brilliancy. It covers both literal and figurative senses of light and shining. The word is noted in the context of brightness in various texts, including an Aramaic equivalent that refers to daylight.
נֹ֫גַהּ n.f. brightness
base
H5051 נֹ֫גַהּ brightness
5051 nogahh no'-gah
from 5050; brilliancy (literally or
figuratively):--bright(-ness), light, (clear) shining.
see HEBREW for 05050
נֹ֫גַהּ (no.gah) — brightness.
brightness
Aramaic equivalent: no.gah (נֹ֫גַהּ "daylight" H5053)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
brit'-nes: Used by the King James Version in Heb 1:3 for "effulgence of his glory," as in the Revised Version (British and American) and the American Standard Revised Version. The Greek apaugasma may mean either "reflection" or "radiation." Patristic usage favors the latter; compare The Wisdom of Solomon 7:26; also the Nicene Creed: "Light of Light," i.e. the Son not only manifests the Father, but is of the same substance. "What emanates from light, must have the nature of light" (Delitzsch).
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3fs
לַפִּיד (lappiyd) means 'torch' and is derived from a root that likely means 'to shine.' It refers to a source of light such as a flambeau, lamp, or flame. The entries consistently define it as a torch without significant disagreement.
לַפִּיד n.m. torch
base
H3940 לַפִּיד torch
3940 lappiyd lap-peed'
or lappid {lap-peed'}; from an unused root probably meaning
to shine; a flambeau, lamp or flame:--(fire-)brand, (burning)
lamp, lightning, torch.
לַפִּיד (lap.pid) — torch.
torch
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
