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Isaiah 7:20 — Word Study

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WLCבַּיּ֣וֹם הַה֡וּא יְגַלַּ֣ח אֲדֹנָי֩ בְּתַ֨עַר הַשְּׂכִירָ֜ה בְּעֶבְרֵ֤י נָהָר֙ בְּמֶ֣לֶךְ אַשּׁ֔וּר אֶת־ הָרֹ֖אשׁ וְשַׂ֣עַר הָרַגְלָ֑יִם וְגַ֥ם אֶת־ הַזָּקָ֖ן תִּסְפֶּֽה׃ ס

BSAOn thathûwʼ dayyôwm [a time of judgment, a specific point in the future] the LordʼĂdônây [Adonay, the sovereign God] will use a razortaʻar [a sharp knife] hiredsᵉkîyrâh from beyondʻêber the Euphratesnâhâr [across the river, in a distant land] the kingmelek of AssyriaʼAshshûwr [a powerful ruler, a foreign nation] to shavegâlach your headrôʼsh [to humiliate, to bring low] and the hairsêʻâr of your legsregel [to expose, to leave vulnerable] and to removeçâphâh your beardzâqân [to take away dignity, to shameful exposure] as wellgam [completely, utterly]

Word
Listen & take awayIsaiah 7
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 20 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (tis.Peh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 7:20quick helps
In a sentenceThe Lord will use a hired razor from Assyria to humiliate His people.
Who is speakingThe Lord, addressing the people of Judah through Isaiah.
Where we areA prophetic warning about impending judgment.
The hard wordיְגַלַּ֣ח
Take awayThe act of shaving symbolizes humiliation and loss of dignity.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbגָּלַח The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.

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 7:20

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 — A Prophecy of Judgmentgenerated

19And they will all come and settle in the steep ravines and clefts of the rocks, in all the thornbushes and watering holes.
20On that day the Lord will use a razor hired from beyond the Euphrates —the king of Assyria—to shave your head and the hair of your legs, and to remove your beard as well.
21On that day a man will raise a young cow and two sheep,
22and from the abundance of milk they give, he will eat curds; for all who remain in the land will eat curds and honey.

Isaiah 7:20 delivers a stark message about the coming judgment from the Lord. It describes how the Lord will employ a foreign power, specifically the king of Assyria, to execute this judgment, using the metaphor of shaving to illustrate the humiliation that will befall the people of Judah. This imagery highlights the severity of their situation and the loss of dignity that will accompany their defeat.


Cross References

ReferenceText (BSB)
1Isaiah 10:6I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets.
22 Kings 16:7–8So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and save me from the hands of the kings of Aram and Israel, who are rising up against me.”
32 Chronicles 28:20–21Then Tiglath-pileser king of Assyria came to Ahaz but afflicted him rather than strengthening him.
4Jeremiah 27:6–7So now I have placed all these lands under the authority of My servant Nebuchadnezzar king of Babylon. I have even made the beasts of the field subject to him.
5Ezekiel 5:1–4“As for you, son of man, take a sharp sword, use it as a barber’s razor, and shave your head and beard. Then take a set of scales and divide the hair.

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word יְגַלַּ֣ח, ye.ga.Lachgenerated

The verb גָּלַח (galach) means to shave or be bald, indicating a loss of hair and, symbolically, a loss of status. In this verse, it describes the Lord's action in using Assyria to bring low the people of Judah.

The Piel form indicates a causative action, suggesting that this shaving is not merely a physical act but one that brings about humiliation and exposure. The verb's use here conveys a strong sense of judgment and the stripping away of dignity.


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 יְגַלַּ֣ח governs the entire verse, with a series of phrases detailing the actions and subjects involved. The structure emphasizes the Lord's decisive action through the foreign king.

The order of the phrases highlights the method of judgment: first the tool (razor), then the hired status, followed by the geographical reference (beyond the river), leading to the subjects (the king of Assyria) and the actions taken against the people.


Septuagint Backgroundgenerated

The Septuagint translates יְגַלַּ֣ח as χυρήσει, which carries the meaning of shaving but may also imply a more destructive action. This choice suggests a broader interpretation of the judgment that includes not just humiliation but also devastation.

The use of ἀσσυρίων for Assyria indicates the translators' awareness of the geopolitical context, framing the Assyrian king as an agent of God's judgment.


In plain words — the whole versegenerated

Isaiah 7:20 tells us that the Lord will use the king of Assyria as a tool for judgment. This king will humiliate the people by shaving their heads, legs, and beards, which signifies a loss of dignity and status.


Frequently Asked Questionsgenerated

What does it mean that the Lord will shave His people?

The shaving symbolizes humiliation and the stripping away of dignity, indicating a severe judgment upon the people of Judah.

Why is Assyria described as a hired razor?

Assyria is depicted as a hired instrument of judgment, emphasizing that the Lord is using a foreign power to execute His will against His people.

What is the significance of the Euphrates in this verse?

The Euphrates represents a geographical boundary, indicating that the judgment will come from a distant and powerful nation, highlighting the severity of the threat.

How does this verse connect to other prophecies in Isaiah?

This verse connects to themes of judgment and foreign oppression found throughout Isaiah, where God uses nations to fulfill His purposes.


Reflection Questionsgenerated

  1. What are some ways I see God using difficult circumstances to bring about change in my life?
  2. How can I better understand the concept of divine judgment as depicted in the Bible?
  3. In what ways can I seek to restore dignity to those who are marginalized or humiliated?
  4. How does understanding the historical context of Assyria help me grasp the full meaning of this prophecy?

The early church on this verse — how the Fathers read it

Jerome comments on this verse, interpreting it as a warning of humiliation through the use of Assyria as an instrument of judgment.

JeromeVerse 20 c. 347–420
On that day the Lord will shave with a hired razor, with those beyond the River, with the king of Assyria, the head, and the hair of the feet, and it will sweep away the beard, too.
Early Church Fathers on Isaiah 7 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 7:20 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

In the same day shall the Lord shave with a razor that is hired,.... Meaning the Assyrian monarch, whom he would use as an instrument in his hand to spoil and cut off the people of the Jews; who is

Read John Gill on Isaiah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

In the same day shall the Lord shave with a rasor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

Read Robert Jamieson on Isaiah 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Shave with a razor, i.e. utterly spoil and destroy, as shaving takes away all the hair, and leaves not any thing of it visible, as there is when the hair is only cut or polled. Hired; either, 1. By Ahaz, who did hire them, ,8. And so the prophet notes the just judgment of God, in scourging them with a rod of their own making; and by this threatening he endeavours to prevent that wicked design which then was on foot, of hiring Assyrian succours. Or, 2. By God, who did stir them up, and send them upon his errand against Judah, as he threatens, , and paid them liberally for that service, as he did Nebuchadnezzar, of which see 27:6,7 Daniel 2:37,38. The river Euphrates, called the river, by way…

Read Matthew Poole on Isaiah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 7:20 In the same day shall the Lord shave with a razor that is hired, [namely], by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.Ver. 20. In the same day shall the Lord shave.] Not shear, but shave, with a razor, to set forth the calamity of war, which wasteth and taketh away all, and maketh clean work, as we use to say: Nihil in toto regno intactum reliquit, sed omnia a summo ad imum expilavit Assyrius. The Assyrian is here called God’ s razor, because his instrument, to shave as he pleaseth, though haply by exceeding his commission he might prove a "deceitful razor," that, instead of shaving the hair, lanceth…

Read John Trapp on Isaiah 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(20) Shall the Lord shave with a razor that is hired.—Better, “with the razor.” The words find a parallel in the “made him naked” of 2 Chronicles 28:19. The term “hired” applies to the tribute which Ahaz was about to pay to Tilgath-pilneser. He thought that he was securing an ally: he was but hiring a razor (there is, perhaps, the implied thought that the razor is in other hands than his) that should sweep away all the signs of strength, and leave him an open shame and scorn to all who looked on him. (2 Samuel 10:4). From head to foot, not sparing even the beard, to maltreat which was the last extreme of Oriental outrage, he and his kingdom should be laid bare and naked to his enemies.…

Read Charles John Ellicott on Isaiah 7 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 20. The river] That is, the Euphrates: הנהר hanahar. So read the Septuagint and two MSS. Shall the Lord shave with a razor that is hired - "JEHOVAH shall shave by the hired razor"] To shave with the hired razor the head, the feet, and the beard, is an expression highly parabolical, to denote the utter devastation of the country from one end to the other; and the plundering of the people, from the highest to the lowest, by the Assyrians, whom God employed as his instrument to punish the Jews. Ahaz himself, in the first place, hired the king of Assyria to come to help him against the Syrians, by a present made to him of all the treasures of the temple, as well as his own. And God…

Read AdamClarke on Isaiah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges

20. A new figure for the degradation and impoverishment of Judah at the hands of Assyria. In the same day] In that day. with a rasor … river] Better: with the razor hired beyond the river (Euphrates). There may possibly be here an allusion to the “hiring” of Assyria by Ahaz (2 Kings 16:7 f.); if so the prophecy is almost certainly later than Isaiah 7:1-17. the king of Assyria] see on Isaiah 7:17. and it shall also consume the beard] and even the beard (the symbol of manly dignity) it shall take away.

Read Cambridge on Isaiah 7 →
Albert Barnes1798–1870Barnes' Notes on the Bible

In the same day ... - The idea in this verse is the same as in the preceding, though presented in a different form.

Read Albert Barnes on Isaiah 7 →

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

BSBBerean Standard Bible2020

On that day the Lord will use a razor hired from beyond the Euphrates —the king of Assyria—to shave your head and the hair of your legs, and to remove your beard as well.

WEBWorld English Bible2000

In that day the Lord will shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard.

MSBMajority Standard Bible2022

On that day the Lord will use a razor hired from beyond the Euphrates—the king of Assyria—to shave your head and the hair of your legs, and to remove your beard as well.

NETBNew English Translation2006

At that time the sovereign master will use a razor hired from the banks of the Euphrates River, the king of Assyria, to shave the head and the pubic hair; it will also shave off the beard.

Tyndale line

KJVKing James Version1611

In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

ASVAmerican Standard Version1901

In that day will the Lord shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard.

RVARevised Version, American1894

In that day shall the Lord shave with a razor that is hired, which is in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet: and it shall also consume the beard.

NWBWebster's Bible1833

In the same day will the LORD shave with a razor that is hired, namely , by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

GNVGeneva Bible1599

In that day shall the Lord shaue with a rasor that is hired, euen by them beyond the Riuer, by the King of Asshur, the head and the heare of the feete, and it shall consume the beard.

Strictly literal

DBYDarby Translation1890

In that day will the Lord, with a razor which is hired beyond the river, with the king of Assyria, shave the head and the hair of the feet, yea, the beard also will it take away.

YLTYoung's Literal Translation1862

In that day doth the Lord shave, By a razor that is hired beyond the river, By the king of Asshur, The head, and the hair of the feet, Yea, also the beard it consumeth.

LSVLiteral Standard Version2020

In that day the Lord shaves, || By a razor that is hired beyond the river, || By the king of Asshur, || The head, and the hair of the feet, || Indeed, it also consumes the beard.

ILTInterlinear Literal Translation2000

On the same day will the Lord shave with the razor that is hired, from among those on the other side of the river, with the king of Assyria, the head, and the hair of the feet: and also the beard shall it entirely remove.

ULBUnlocked Literal Bible2017

At that time the Lord will shave with a razor that was hired beyond the Euphrates River—the king of Assyria— the head and the hair of the legs; it will also sweep away the beard.

From the Latin

DRADouay-Rheims (Challoner)1899

In that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.

Simplified

FBVFree Bible Version2020

At that time the Lord will use a razor hired from beyond the Euphrates River, the king of Assyria, to shave you from head to toe, including your beards.

BBEBible in Basic English1949

In that day will the Lord take away the hair of the head and of the feet, as well as the hair of the face, with a blade got for a price from the other side of the River; even with the king of Assyria.

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.

clauseprepositional phrase · prepositionalבַּinnoun phrasethenoun phraseיּ֣וֹםdayadjective phraseהַ(the)ה֡וּאthatverbיְגַלַּ֣חhe.will.shavenoun phrase · subjectאֲדֹנָLordי֩[the]prepositional phrase · prepositionalprepositional phraseבְּwithnoun phraseתַ֨עַרa.razornoun phraseהַ(the)noun phraseשְּׂכִירָ֜הhiredprepositional phraseבְּon.[the]noun phraseעֶבְרֵ֤יother.sidesנָהָר֙(of).[the].Riverprepositional phraseבְּwithnoun phraseמֶ֣לֶךְthe.kingאַשּׁ֔וּרof.Assyrianoun phrase · objectאֶת(et)noun phrasenoun phraseהָtheרֹ֖אשׁheadוְandnoun phraseשַׂ֣עַרthe.hairnoun phraseהָofרַגְלָ֑יִםthe.feetconjunction phraseוְandגַ֥םalsoclausenoun phrase · objectאֶת(et)noun phraseהַtheזָּקָ֖ןbeardverbתִּסְפֶּֽהit.will.sweep.away

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 Dead Sea Scrolls largely agree on the wording of this verse, with minor variations in the fragments. The Septuagint matches 16 of the 18 words, though its structure differs.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

בַּיּ֣וֹם הַה֡וּא יְגַלַּ֣ח אֲדֹנָי֩ בְּתַ֨עַר הַשְּׂכִירָ֜ה בְּעֶבְרֵ֤י נָהָר֙ בְּמֶ֣לֶךְ אַשּׁ֔וּר אֶת־ הָרֹ֖אשׁ וְשַׂ֣עַר הָרַגְלָ֑יִם וְגַ֥ם אֶת־ הַזָּקָ֖ן תִּסְפֶּֽה׃ ס

Septuagintthe Greek the translators chose, word by word
בַּיּ֣וֹםἡμέρᾳהַה֡וּאἐκείνῃיְגַלַּ֣חχυρήσειבְּתַ֨עַרτῷהַשְּׂכִירָ֜הκαὶבְּעֶבְרֵ֤יμεμεθυσμένῳנָהָר֙πέρανבְּמֶ֣לֶךְποταμοῦאַשּׁ֔וּרβασιλέωςאֶת־ἀσσυρίωνהָרֹ֖אשׁτὴνוְשַׂ֣עַרκαὶהָרַגְלָ֑יִםτῶνוְגַ֥םκαὶהַזָּקָ֖ןτὸνתִּסְפֶּֽה׃ סπώγωνα

16 of the 18 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

ביום ההוא יגלח אדוני בתער השכירה בעברי נהר במלך אשור את הראוש ושער הרגלים וגמ אתה הזקן תספה

18 words on the leather.

Dead Sea Scrolls — 4Q59a copy a thousand years older than the Leningrad Codex

[ביום] [ההוא] יגלח [אדני] [בתער] [השכירה] [בעברי] [נהר] [במלך]

9 words of the verse are on this fragment — 1 partly restored, 8 supplied entire by an editor.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

את [הראש] [ושער] [הרגלים] [וגם] [את] [הזקן] [תספה]

8 words of the verse are on this fragment — 7 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.

Isaiah 7:20יוֹםin the dayin the dayיוֹםהוּאthatthatהוּאגָּלַחhe will shahe will shaveגָּלַחאָדוֹן[the] Lord[the] Lordאָדוֹןתַּ֫עַרwith a razowith a razorתַּ֫עַרשְׂכִירָהhiredhiredשְׂכִירָהעֵ֫בֶרon [the] oton [the] other עֵ֫בֶרנָהָר[the] River[the] Riverנָהָרמֶ֫לֶךְwith [the] with [the] kingמֶ֫לֶךְאַשּׁוּרAssyriaAssyriaאַשּׁוּראֵתthe object the object markאֵתרֹאשׁthe headthe headרֹאשׁשֵׂעָרand [the] hand [the] hair שֵׂעָררֶ֫גֶלthe feetthe feetרֶ֫גֶלגַּםand alsoand alsoגַּםאֵתthe object the object markאֵתזָקָןthe beardthe beardזָקָןסָפָהit will sweit will sweep aסָפָהאוֹתsign: mirasign: miraculouאוֹתעָרָהto uncoverto uncoverעָרָהעָבַרto passto passעָבַרנָהַרto flowto flowנָהַרמָלַךְto reignto reignמָלַךְאָשַׁרto blessto blessאָשַׁרשָׂעַרto shudderto shudderשָׂעַררָגַלto spyto spyרָגַלזָקֵןbe oldbe oldזָקֵןאָדוֹןlordlordאָדוֹןשָׂכִירhiredhiredשָׂכִירמִגְרָשׁpasturepastureמִגְרָשׁשְׁבִיעִיseventhseventhשְׁבִיעִישַׁבָּתSabbathSabbathשַׁבָּתטָמֵאuncleanuncleanטָמֵאעֵתtimetimeעֵתזָקָןbeardbeardזָקָןשֵׂעָרhairhairשֵׂעָר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 7:20

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.

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
בַּיּ֣וֹםbai.Yom in the day H3117 Preposition · noun common masculine singular absolute
2,306× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Amplified meaning
a time of judgment, a specific point in the future
Tyndale gloss
day
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.

Brown-Driver-Briggs Hebrew Lexicon (full)

יוֹם 2285 n.m. day

day, opp. night

Day as division of time

יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

Pl. days of anyone

Days

יוֹם = time

Phrases

base

Brown-Driver-Briggs glosses

H3117 יוֹם day . day, opp. night

. Day as division of time

. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

. Pl. days of anyone

. Days

. יוֹם = time

. Phrases

Strong's Hebrew Dictionary

3117 yowm yome

from an unused root meaning to be hot; a day (as the warm

hours), whether literal (from sunrise to sunset, or from one

sunset to the next), or figurative (a space of time defined by

an associated term), (often used adverb):--age, + always, +

chronicals, continually(-ance), daily, ((birth-), each, to)

day, (now a, two) days (agone), + elder, X end, + evening, +

(for) ever(-lasting, -more), X full, life, as (so) long as

(... live), (even) now, + old, + outlived, + perpetually,

presently, + remaineth, X required, season, X since, space,

then, (process of) time, + as at other times, + in trouble,

weather, (as) when, (a, the, within a) while (that), X whole

(+ age), (full) year(-ly), + younger.

Translators Brief Hebrew Lexicon

יוֹם (yom) — day.

: day/when/time/period

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: old.

: old/(full/many)[days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: year.

: year[of_days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:

(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see

Day

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…

The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…

American Tract Society Bible Dictionary

The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
הַה֡וּאha.Hu' that H1931 Particle · pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Art | Pron — Particle · pronoun
HTd/Pp3ms
The company it keepswords that stand beside it more often than chance
in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
יְגַלַּ֣חye.ga.Lach he will shave H1548 Verb · Piel · imperfect third person masculine singular
23× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to shave or be bald, and can also mean to lay waste or destroy something. It is used in Leviticus to describe the shaving of priests and in Isaiah to describe the devastation of a city.
Tyndale gloss
to shave
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[גָּלַח] vb. be bald;

Pi. shave, shave off

Pu. be shaven

Hithp. shave oneself

base

Brown-Driver-Briggs glosses

H1548 [גָּלַח] be bald; Pi. shave, shave off

Strong's Hebrew Dictionary

1548 galach gaw-lakh'

a primitive root; properly, to be bald, i.e. (causatively) to

shave; figuratively to lay waste:--poll, shave (off).

Translators Brief Hebrew Lexicon

גָּלַח (ga.lach) — to shave.

1) to poll, shave, shave off, be bald

1a) (Piel)

1a1) to shave

1a2) to shave off

1a3) (fig. of devastation)

1b)(Pual) to be shaven

1c) (Hithpael) to shave oneself

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singular
HVpi3ms
in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
אֲדֹנָי֩'a.do.Nai [the] Lord H136 Noun proper
440× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adonay is a title used to refer to God, spoken in place of Yahweh as a sign of reverence and respect. It is used throughout the Bible to address God or refer to Him in a formal way. Adonay is a term of worship and devotion.
Amplified meaning
Adonay, the sovereign God
Tyndale gloss
Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)

base

Brown-Driver-Briggs glosses

H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)

Strong's Hebrew Dictionary

136 'Adonay ad-o-noy'

am emphatic form of 113; the Lord (used as a proper name of

God only):--(my) Lord.

see HEBREW for 0113

Translators Brief Hebrew Lexicon

אֲדֹנָי (a.do.nai) — Lord.

Lord - a title, spoken in place of Yahweh in Jewish display of reverence

Another name of ye.ho.vah (יהוה "LORD" H3068G)

Morphologythe parsing behind the code
Berean parsing
N-mp | Suff — Noun proper
HNpt
Bible dictionarieson the English sense
Easton's Bible Dictionary

Lord

There are various Hebrew and Greek words so rendered.

(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.

(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).

The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…

Smith's Bible Dictionary

[GOD]

American Tract Society Bible Dictionary

This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.

Nave's Topical Bible

→ A prince Jos 13:3; Jud 3:3; 1Sa 5:8; 6:4

→ See GOD

→ See JESUS

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
בְּתַ֨עַרbe.Ta.'ar with a razor H8593 Preposition · noun common both singular absolute
13× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means a sharp knife or razor, used for shaving or cutting. It also refers to an empty scabbard, a holder for a sword. The word is used in various contexts, including Exodus and 1 Samuel.
Amplified meaning
a sharp knife
Tyndale gloss
razor
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תַּ֫עַר (ta'ar) refers to a razor or sheath, emphasizing the concept of making bare or empty. It is derived from a root meaning to make naked and can denote both a knife or razor and a scabbard. The entries consistently highlight its dual meaning without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

תַּ֫עַר n.m. razor, sheath

base

Brown-Driver-Briggs glosses

H8593 תַּ֫עַר razor, sheath

Strong's Hebrew Dictionary

8593 ta`ar tah'-ar

from 6168; a knife or razor (as making bare): also a scabbard

(as being bare, i.e. empty):--(pen-)knife, razor, scabbard,

shave, sheath.

see HEBREW for 06168

Translators Brief Hebrew Lexicon

תַּ֫עַר (ta.ar) — razor.

1) razor, sheath (making naked)

1a) razor

1b) sheath (of sword)

Morphologythe parsing behind the code
Berean parsing
Prep | N-cs — Preposition · noun common both singular absolute
HR/Ncbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ra'-zer (ta`ar, "knife" (Nu 6:5; Ps 52:2; Isa 7:20; Eze 5:1), morah, "razor" (Jud 13:5; 16:17; 1Sa 1:11)).

See BARBER; HAIR.

Easton's Bible Dictionary

Razor

The Nazarites were forbidden to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).

Smith's Bible Dictionary

Besides other usages, the practice of shaving the head after the completion of a vow must have created among the Jews a necessity for the special trade of a barber. (Leviticus 14:8; Numbers 6:9,18; 8:7; Judges 13:5; Isaiah 7:20; Ezekiel 5:1; Acts 18:18) The instruments of his work were probably, as in modern times, the razor, the basin, the mirror, and perhaps also the scissors. See (2 Samuel 14:26) Like the Levites, the Egyptian priests were accustomed to shave their whole bodies.

Nave's Topical Bible

→ Nazarite forbidden to use Nu 6:5

→ FIGURATIVE Ps 52:2; Isa 7:20; Eze 5:1

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
הַשְּׂכִירָ֜הha.se.khi.Rah hired H7917 Particle
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to the act of hiring someone or something, like an animal or a worker. In the Bible, it describes a temporary employment arrangement, and the KJV translates it as that is hired.
Tyndale gloss
hired
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׂכִירָה (se.khi.rah) is a feminine noun meaning 'hired.' It refers to something that is hired, typically in the context of labor, and can denote a hireling or hired laborer. The word is derived from שָׂכִיר (sakir), which also relates to hiring.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂכִיר adj. hired

hired, of beast

usu. as subst. hireling, hired labourer

base

Brown-Driver-Briggs glosses

H7917 שְׂכִירָה hired

Strong's Hebrew Dictionary

7917 skiyrah sek-ee-raw'

feminine of 7916; a hiring:--that is hired.

see HEBREW for 07916

Translators Brief Hebrew Lexicon

שְׂכִירָה (se.khi.rah) — hired.

(fem) 1) hired

1a) hired (of animal)

1b) hireling, hired labourer (subst)

1b1) mercenary

Morphologythe parsing behind the code
Berean parsing
Art | Adj — Particle
HTd/Aafsa
in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
בְּעֶבְרֵ֤יbe.'ev.Rei on [the] other sides H5676 Preposition · noun common masculine plural construct
90× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes a region or side, often referring to the area beyond or across a river, and can be used to describe a location, direction, or perspective.
Tyndale gloss
side: beyond
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עֵ֫בֶר (eber) refers to a region across or beyond, often used adverbially to indicate the opposite side, particularly in relation to the Jordan River. It encompasses meanings such as 'side,' 'beyond,' and 'quarter.' The lexicons highlight its usage in various contexts, including geographical references, but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

עֵ֫בֶר 91 n.m. region across or beyond, side

region across or beyond anything

(Opposite) side, side

base

Brown-Driver-Briggs glosses

H5676 עֵ֫בֶר region across or beyond, side

Strong's Hebrew Dictionary

5676 `eber ay'-ber

from 5674; properly, a region across; but used only

adverbially (with or without a preposition) on the opposite

side (especially of the Jordan; ususally meaning the

east):--X against, beyond, by, X from, over, passage,

quarter, (other, this) side, straight.

see HEBREW for 05674

Translators Brief Hebrew Lexicon

עֵ֫בֶר (e.ver) — side: beside.

: side/beside

1) region beyond or across, side

1a) region across or beyond

1b) side, opposite side

עֵ֫בֶר (e.ver) — side: beyond.

: ahead/beyond

1) region beyond or across, side

1a) region across or beyond

1b) side, opposite side

עֵ֫בֶר (e.ver) — side: west.

: west

1) region beyond or across, side

1a) region across or beyond

1b) side, opposite side

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp — Preposition · noun common masculine plural construct
HR/Ncmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sidz (yarekhah, "thigh," "flank"): the Revised Version (British and American) substitutes "innermost parts" for the King James Version "sides" in Jon 1:5; compare 1Sa 24:3.

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
נָהָר֙na.Har [the] River H5104 Noun common · masculine singular absolute
119× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, a river symbolizes prosperity, like the Nile or Euphrates, and is often used figuratively. It appears in Genesis and Exodus, describing the life-giving waters of the Promised Land. This word is also used to describe underground streams.
Amplified meaning
across the river, in a distant land
Tyndale gloss
river
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).

Brown-Driver-Briggs Hebrew Lexicon (full)

נָהָר 120 n.m. stream, river

base

Brown-Driver-Briggs glosses

H5104 נָהָר stream, river

Strong's Hebrew Dictionary

5104 nahar naw-hawr'

from 5102; a stream (including the sea; expec. the Nile,

Euphrates, etc.); figuratively, prosperity:--flood, river.

see HEBREW for 05102

Translators Brief Hebrew Lexicon

נָהָר (na.har) — River.

This name means stream, river

Another name of pe.rat (פְּרָת "Euphrates" H6578)

נָהָר (na.har) — river.

1) stream, river

1a) stream, river

1b) (underground) streams

Aramaic equivalent: ne.har (נְהַר "river" H5103H)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

riv'-er:

(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."

Easton's Bible Dictionary

River

(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).

(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).

These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…

Smith's Bible Dictionary

In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…

American Tract Society Bible Dictionary

This word answers in our Bible to various Hebrew terms, of which the principal are the following:

1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.

3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
בְּמֶ֣לֶךְbe.Me.lekh with [the] king of H4428 Preposition · noun common masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
אַשּׁ֔וּר'a.Shur Assyria H804 Noun proper
151× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Asshur was the second son of Shem and the ancestor of the Assyrians, mentioned in Genesis 10:22. The name Asshur means 'a step'.
Amplified meaning
a powerful ruler, a foreign nation
Tyndale gloss
Asshur
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria

base

Brown-Driver-Briggs glosses

H804 אַשּׁוּר Asshur, Assyria

Strong's Hebrew Dictionary

804 'Ashshuwr ash-shoor'

or iAshshur {ash-shoor'}; apparently from 833 (in the sense

of successful); Ashshur, the second son of Shem; also his

descendants and the country occupied by them (i.e. Assyria),

its region and its empire:--Asshur, Assur, Assyria,

Assyrians. See 838.

see HEBREW for 0833

see HEBREW for 0838

Translators Brief Hebrew Lexicon

אַשּׁוּר (ash.shur) — Assyria.

§ Asshur or Assyria = "a step"

the nation, Assyria

the land, Assyria or Asshur

אַשּׁוּר (ash.shur) — Asshur.

A man living at the time of the Patriarchs, first mentioned at Gen.10.22;

son of: Shem (H8035);

brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)

§ Asshur or Assyria = "a step"

1) the second son of Shem, eponymous ancestor of the Assyrians

2) the people of Assyria

3) the nation, Assyria

4) the land, Assyria or Asshur

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-sir'-i-a:

I. GEOGRAPHY

II. EARLY HISTORY

III. CLIMATE AND PRODUCTIONS

IV. POPULATION

V. TRADE AND LAW

VI. ART

VII. MECHANICS

VIII. FURNITURE, POTTERY AND EMBROIDERY

IX. LANGUAGE, LITERATURE AND SCIENCE

X. GOVERNMENT AND ARMY

XI. RELIGION

XII. EXCAVATIONS

XIII. CHRONOLOGY

XIV. HISTORY

1. Early Period

2. The Older Empire

3. The Second Empire

4. Last Period and Fall of Empire

LITERATURE

Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.

I. Geography.

The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…

Easton's Bible Dictionary

Assyria

The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”

American Tract Society Bible Dictionary

A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…

Hitchcock's Bible Names Dictionary

country of Assur or Ashur

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
הָרֹ֖אשׁha.Rosh the head H7218 Particle · noun common masculine singular absolute
600× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.
Amplified meaning
to humiliate, to bring low
Tyndale gloss
head
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.

Brown-Driver-Briggs Hebrew Lexicon (full)

רֹאשׁ 599 n.m.

(c. 230 t.) head, of human being

head, of animals

top (88 t.)

height, of stars

head = chief (man)

= chief (city)

chief nation

= chief (place, position)

= chief priest

= head of a family

head = front, leader's place

of time, beginning, of night watch

of things, river-heads

chief, choicest, best, of spices

head = division of army, company, band

= sum, esp. in phr. take sum of, enumerate

other phr.

base

רֹאשׁ n.pr.gent. Rôsh

base

Brown-Driver-Briggs glosses

H7218a רֹאשׁ . . (c. 230 t.) head, of human being

. head, of animals

. . top (88 t.)

. height, of stars

. . head = chief (man)

. = chief (city)

. chief nation

. = chief (place, position)

. = chief priest

. = head of a family

. . head = front, leader's place

. of time, beginning, of night watch

. of things, river-heads

. chief, choicest, best, of spices

. head = division of army, company, band

. = sum, esp. in phr. take sum of, enumerate

. other phr.

H7218b רֹאשׁ n. pr. gent. Rôsh

Strong's Hebrew Dictionary

7218 ro'sh roshe

from an unused root apparently meaning to shake; the head (as

most easily shaken), whether literal or figurative (in many

applications, of place, time, rank, itc.):--band, beginning,

captain, chapiter, chief(-est place, man, things), company,

end, X every (man), excellent, first, forefront, ((be-))head,

height, (on) high(-est part, (priest)), X lead, X poor,

principal, ruler, sum, top.

Translators Brief Hebrew Lexicon

רֹאשׁ (rosh) — head.

: head

1) head, top, summit, upper part, chief, total, sum, height, front, beginning

1a) head (of man, animals)

1b) top, tip (of mountain)

1c) height (of stars)

1d) chief, head (of man, city, nation, place, family, priest)

1e) head, front, beginning

1f) chief, choicest, best

1g) head, division, company, band

1h) sum

רֹאשׁ (rosh) — prince.

Rosh, a tite for a chief or prince

רֹאשׁ (rosh) — head: leader.

: leader

1) head, top, summit, upper part, chief, total, sum, height, front, beginning

1a) head (of man, animals)

1b) top, tip (of mountain)

1c) height (of stars)

1d) chief, head (of man, city, nation, place, family, priest)

1e) head, front, beginning

1f) chief, choicest, best

1g) head, division, company, band

1h) sum

רֹאשׁ (rosh) — head: top.

: top/best

1) head, top, summit, upper part, chief, total, sum, height, front, beginning

1a) head (of man, animals)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…

Torrey's New Topical Textbook

- The uppermost and chief member of the body

Isa 1:6; 2Ki 6:31

- All the other members necessary to

1Co 12:21

- The body supported and supplied by

Eph 4:16

- Put for the whole person

Ge 49:26; Pr 10:6

- Put for the life

Da 1:10; 1Sa 28:2

- PARTS OF MENTIONED

. The skull

2Ki 9:35; Mt 27:33

. The crown

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
וְשַׂ֣עַרve.Sa.'ar and [the] hair of H8181 Conjunction · noun common masculine singular construct
28× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to hair on people or animals, like in Leviticus 13:30 where it talks about hair loss. It can also describe a hairy garment.
Tyndale gloss
hair
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שֵׂעָר (se'ar) means 'hair' and can refer to the hair of both animals and humans, as well as hair used in garments. It is derived from the root meaning 'to dishevel' or 'toss,' suggesting a rough or bristly quality. The term is referenced in Isaiah 7:20.

Brown-Driver-Briggs Hebrew Lexicon (full)

שֵׂעָר 27 n.m. hair

base

Brown-Driver-Briggs glosses

H8181 שֵׂעָר hair

Strong's Hebrew Dictionary

8181 se`ar say-awr'

or sa.ar (Isaiah 7:20) {sah'-ar}; from 8175 in the sense of

dishevelling; hair (as if tossed or bristling):--hair(-y), X

rough.

see HEBREW for 08175

Translators Brief Hebrew Lexicon

שֵׂעָר (se.ar) — hair.

1) hair

1a) hair (of animals, man)

1b) hair (of garment made of hair)

Aramaic equivalent: se.ar (שְׂעַר "hair" H8177)

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms — Conjunction · noun common masculine singular construct
HC/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
הָרַגְלָ֑יִםha.rag.La.yim the feet H7272 Particle · noun common feminine dual absolute
247× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word also means a foot, like when God says he will tread on the wicked in Malachi 4:3. It's used to describe human and animal feet, as well as the base of objects like tables or idols.
Amplified meaning
to expose, to leave vulnerable
Tyndale gloss
foot
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.

Brown-Driver-Briggs Hebrew Lexicon (full)

רֶ֫גֶל 247 n.f. foot

foot

three times (feet, paces)

base

Brown-Driver-Briggs glosses

H7272 רֶ֫גֶל foot . foot

. three times (feet, paces)

Strong's Hebrew Dictionary

7272 regel reh'-gel

from 7270; a foot (as used in walking); by implication, a

step; by euphem. the pudenda:--X be able to endure, X

according as, X after, X coming, X follow,

((broken-))foot((-ed, -stool)), X great toe, X haunt, X

journey, leg, + piss, + possession, time.

see HEBREW for 07270

Translators Brief Hebrew Lexicon

רֶ֫גֶל (re.gel) — foot.

1) foot

1a) foot, leg

1b) of God (anthropomorphic)

1c) of seraphim, cherubim, idols, animals, table

1d) according to the pace of (with prep)

1e) three times (feet, paces)

Aramaic equivalent: re.gal (רְגַל "foot" H7271)

Morphologythe parsing behind the code
Berean parsing
Art | N-fd — Particle · noun common feminine dual absolute
HTd/Ncfda
Bible dictionarieson the English sense
Nave's Topical Bible

→ Bells worn on Isa 3:16,18

→ Washing of, as an example, by Jesus Joh 13:4-14

→ Sitting at De 33:3; Lu 10:39; Ac 22:3

→ See ABLUTION

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
וְגַ֥םve.Gam and also H1571 Conjunction · adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Amplified meaning
completely, utterly
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
Conj | DirObjM — Conjunction · adverb
HC/D
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
הַזָּקָ֖ןha.za.Kan the beard H2206 Particle · noun common masculine singular absolute
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to a beard, often indicating age or wisdom, as seen in the customs of ancient Israelite men. It is first mentioned in Leviticus 19:27. The beard was a symbol of dignity and respect.
Amplified meaning
to take away dignity, to shameful exposure
Tyndale gloss
beard
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זָקָן (zaqan) refers to the beard or chin, indicating age. It is derived from the root word for 'to be old' and is consistently defined across lexicons as relating to facial hair. There are no significant disagreements among the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

זָקָן n.m. and f. chin, beard

base

Brown-Driver-Briggs glosses

H2206 זָקָן chin, beard

Strong's Hebrew Dictionary

2206 zaqan zaw-kawn'

from 2204; the beard (as indicating age):--beard.

see HEBREW for 02204

Translators Brief Hebrew Lexicon

זָקָן (za.qan) — beard.

1) beard, chin

1a) beard

1b) chin

Morphologythe parsing behind the code
Berean parsing
Art | N-cs — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

berd:

(1) Western Semites in general, according to the monuments, wore full round beards, to which they evidently devoted great care. The nomads of the desert, in distinction from the settled Semites, wore a clipped and pointed beard (see Jer 9:26: "all that have the corners of their hair cut off, that dwell in the wilderness"; and compare 25:23; 49:32, etc.).

(2) Long beards are found on Assyrian and Babylonian monuments and sculptures as a mark of the highest aristocracy (compare Egyptian monuments, especially representations by W. Max Muller, Asien und Europa, 140). It is not clear that it was ever so with the Jews. Yet it is significant that the Hebrew "elder" (zaqen) seems to have received his name from his long beard (compare bene barbatus).

Easton's Bible Dictionary

Beard

The mode of wearing it was definitely prescribed to the Jews (Lev. 19:27; 21:5). Hence the import of Ezekiel’s (5:1-4) description of the “razor” i.e., the agents of an angry providence being used against the guilty nation of the Jews. It was a part of a Jew’s daily toilet to anoint his beard with oil and perfume (Ps. 133:2). Beards were trimmed with the most fastidious care (2 Sam. 19:24), and their neglet was an indication of deep sorrow (Isa. 15:2; Jer. 41:5). The custom was to shave or pluck off the hair as a sign of mourning (Isa. 50:6;

American Tract Society Bible Dictionary

The Hebrews regarded a thin, scanty beard as a great deformity; while a long, full, flowing beard was esteemed the noblest ornament of personal beauty and dignity. A man’s honor was lodged, as it were, his beard. To insult it by word or act was the grossest indignity; to take it respectfully in the right hand and kiss it, was a mode of expressing high esteem and love permitted only to the nearest friends. It was cherished with great care, Ps 133:2 Da 10:3. To neglect, tear, or cut it, indicated the deepest grief, Ezr 9:3 Isa 15:2 Jer 41:5 48:37; while to be deprived of it was a mark of servility and infamy. Many would…

in the day that he will shave [the] Lord with a razor hired on [the] other sides [the] River with [the] king of Assyria the object marker the head and [the] hair of the feet and also the object marker the beard it will sweep away
תִּסְפֶּֽה׃ סtis.Peh it will sweep away H5595 Verb · Qal · imperfect third person feminine singular
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to snatch or sweep something away, like destroying or consuming it. It can also mean to gather or catch up something. The KJV translates it as consume, destroy, or add.
Tyndale gloss
to snatch
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָפָה (safah) is a Hebrew verb that conveys the idea of sweeping or snatching away. It can refer to both the act of gathering or increasing something and the act of scattering or destroying it. The entries describe various forms of the verb, including its uses in different grammatical aspects, such as Qal, Niphal, and Hiphil, indicating actions like being snatched away or caught up.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סָפָה] vb. sweep or snatch away, catch up

Qal

intrans. be snatched away

trans. sweep away

Niph.

be swept away, destroyed

be caught up, captured

Hiph. I will catch up against them calamities

base

Brown-Driver-Briggs glosses

H5595 סָפָה sweep or snatch away, catch up

Strong's Hebrew Dictionary

5595 caphah saw-faw'

a primitive root; properly, to scrape (literally, to shave;

but usually figuratively) together (i.e. to accumulate or

increase) or away (i.e. to scatter, remove, or ruin;

intransitively, to perish):--add, augment, consume, destroy,

heap, join, perish, put.

Translators Brief Hebrew Lexicon

סָפָה (sa.phah) — to snatch.

1) to sweep or snatch away, catch up, destroy, consume

1a) (Qal)

1a1) to be snatched away

1a2) to sweep or snatch away

1b) (Niphal)

1b1) to be swept away, be destroyed

1b2) to be caught up, be captured

1c) (Hiphil) to catch up, gather

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singular
HVqi3fs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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