Isaiah 7:21 — Word Study
WLCוְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא יְחַיֶּה־ אִ֛ישׁ עֶגְלַ֥ת בָּקָ֖ר וּשְׁתֵּי־ צֹֽאן׃
BSAOn thathûwʼ dayyôwm [in the same day, at that time] a manʼîysh [an individual, male person] will raisechâyâh▸ [nourish, keep alive] a young cowʻeglâh [heifer, female calf] and twoshᵉnayim [a pair, double] sheeptsôʼn [of the flock, goats]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֖ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בַּיּ֣וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֑וּא | that | Particle, pronoun |
| יְחַיֶּה־ | he will preserve alive | Verb, Piel, imperfect third person masculine singular |
| אִ֛ישׁ | a person | Noun common, masculine singular absolute |
| עֶגְלַ֥ת | a heifer of | Noun common, feminine singular construct |
| בָּקָ֖ר | [the] herd | Noun common, both singular absolute |
| וּשְׁתֵּי־ | and two | Conjunction |
| צֹֽאן׃ | sheep | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day a man will raise a young cow and two sheep, |
| KJV | And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; |
| ASV | And it shall come to pass in that day, that a man shall keep alive a young cow, and two sheep; |
| YLT | And it hath come to pass, in that day, A man keepeth alive a heifer of the herd, And two of the flock, |
| WEB | It shall happen in that day that a man shall keep alive a young cow, and two sheep. |
| BBE | And it will be in that day that a man will give food to a young cow and two sheep; |
Where they part company is יְחַיֶּה — see How Translations Differ.
One main clause with a noun phrase describing the objects raised. The structure is straightforward, indicating a clear action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbהָיָה
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 7:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Day of Judgment and Restorationgenerated
Isaiah 7:21 describes a future day when a man will raise livestock, symbolizing a time of abundance and provision following a period of judgment. This verse is part of a larger prophecy that outlines the consequences of Israel's actions and the eventual restoration that will follow. The surrounding verses highlight the stark contrast between desolation and the promise of sustenance, emphasizing God's provision even in challenging times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 7:25 | For fear of the briers and thorns, you will no longer traverse the hills once tilled by the hoe; they will become places for oxen to graze and sheep to trample. |
| 2 | Isaiah 5:17 | Lambs will graze as in their own pastures, and strangers will feed in the ruins of the wealthy. |
| 3 | Isaiah 17:2 | The cities of Aroer are forsaken; they will be left to the flocks, which will lie down with no one to fear. |
| 4 | Isaiah 37:30 | And this will be a sign to you, O Hezekiah: This year you will eat what grows on its own, and in the second year what springs from the same. But in the third year you will sow and reap; you will plant vineyards and eat their fruit. |
| 5 | Jeremiah 39:10 | But Nebuzaradan left behind in the land of Judah some of the poor people who had no property, and at that time he gave them vineyards and fields. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְחַיֶּה, ye.chai.yeh-generated
The verb חָיָה (chayah) means to live or preserve life. In this context, it indicates that the man will actively nourish and sustain the young cow, which reflects a broader theme of life and sustenance in the midst of judgment.
The Piel stem of the verb suggests an intensive action, emphasizing the man's role in ensuring the survival and well-being of the livestock. This highlights the importance of care and provision during a time of restoration.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יְחַיֶּה, he will preserve alive, governs the sentence, with the subject אִ֛ישׁ (a man) preceding it. The structure indicates a straightforward declaration of action.
The sentence flows logically, first establishing the time frame with בַּיּ֣וֹם (in the day), followed by the subject and the action, culminating in the objects being raised. This order emphasizes the action taking place in a specific context.
Septuagint Backgroundgenerated
In the Septuagint, יְחַיֶּה is rendered as θρέψει, which means 'to nourish' or 'to rear.' This choice reflects a focus on the care aspect of raising livestock, aligning with the theme of sustenance.
The use of ἄνθρωπος for אִ֛ישׁ emphasizes the human role in this process, highlighting the relationship between man and the provision of food.
In plain words — the whole versegenerated
Isaiah 7:21 tells us that on a specific day, a man will raise a young cow and two sheep. This verse indicates a time of sustenance and provision, contrasting the earlier judgment described in the surrounding verses.
Frequently Asked Questionsgenerated
This signifies a time of abundance and provision, suggesting that life will be sustained even after a period of hardship.
The verse contrasts the earlier judgment with a promise of restoration and sustenance, indicating a shift from desolation to provision.
Livestock symbolizes sustenance and care, reflecting God's provision for His people even in difficult times.
The verb emphasizes the active role of the man in ensuring the survival of the cattle, highlighting themes of responsibility and care.
Reflection Questionsgenerated
- In what ways can I recognize God's provision in my life, especially during difficult times?
- How can I actively care for those around me, similar to the man raising livestock in this verse?
- What does this verse teach me about the relationship between judgment and restoration?
- How can I apply the themes of sustenance and care in my daily life?
The early church on this verse — how the Fathers read it
Jerome quotes from this verse to explain the future sustenance and abundance that will follow a time of judgment.
And it shall come to pass on that day, a man shall nurture a cow of oxen, and two sheep, and because of the abundance of milk, he shall eat butter; for everyone who is left in the midst of the land shall eat butter and honey.Early Church Fathers on Isaiah 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 7:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall come to pass in that day,.... Not in the days of Hezekiah, after the destruction of Sennacherib's army, when there followed great fruitfulness and plenty, Isaiah 37:30 as Kimchi and
Read John Gill on Isaiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; In that day ... a man shall nourish - i:e., own. A young cow - a heifer giving milk.
Read Robert Jamieson on Isaiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis and the following verse contain either, 1. A mitigation of the foregoing calamity, or some comfort for the remainders of the people, after the public devastation; or rather, 2. A further declaration of the threatened desolation; which best agrees not only with the foregoing, but also with the following verses. So the sense of this verse is this, They who formerly used to keep great herds of cattle, and many flocks of sheep, shall esteem it a great happiness if they can keep but one cow and two sheep, to keep themselves from extremity of famine.
Read Matthew Poole on Isaiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 7:21 And it shall come to pass in that day, [that] a man shall nourish a young cow, and two sheep;Ver. 21. A man shall nourish two sheep.] He that was wont to say, Mille meae Siculis errant in montibus agnae, shall now be reduced to so great penury as to be glad of two sheep, and have scarce a young heifer left for his necessary subsistence, who was wont to have many ploughs going. They shall not now, as heretofore, "join house to house, and land to land"; they shall not keep race horses, or hunting dogs, &c. Virg. Eclog.
Read John Trapp on Isaiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges18–25. Further announcements (not addressed to Ahaz, but probably compiled from fragments of several of Isaiah’s prophecies) of the Assyrian invasion (18–20) and its consequences (21–25).
Read Cambridge on Isaiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleIn that day - In the time specified in the previous verses - in the judgments that should be brought upon the land by the Egyptians and Assyrians. A man shall nourish - Hebrew ‘Make to live:’ that is, he shall own, or feed.
Read Albert Barnes on Isaiah 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21, 22. From such spoliations, as well as removals of the population, agriculture ceases, and the land goes to rough pasturage. When cultivation in that land is neglected, the tendency is to briers and thorns and thistles.
Read Daniel Denison Whedon 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
On that day a man will raise a young cow and two sheep,
It shall happen in that day that a man shall keep alive a young cow, and two sheep.
On that day a man will raise a young cow and two sheep,
At that time a man will keep alive a young cow from the herd and a couple of goats.
Tyndale line
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
And it shall come to pass in that day, that a man shall keep alive a young cow, and two sheep;
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
And in the same day shall a man nourish a yong kow, and two sheepe.
Strictly literal
And it shall come to pass in that day, [that] a man shall nourish a young cow and two sheep,
And it hath come to pass, in that day, A man keepeth alive a heifer of the herd, And two of the flock,
And it has come to pass in that day, || A man keeps alive a heifer of the herd, || And two of the flock,
And it shall come to pass on that day, that a man shall nourish [but] one young cow, and two sheep;
On that day, a man will keep alive a young cow and two sheep,
From the Latin
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.
Simplified
At that time someone who manages to keep a young cow and two sheep alive
And it will be in that day that a man will give food to a young cow and two sheep;
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 of Isaiah 7:21 states, "On that day a man will raise a young cow and two sheep," with the Hebrew reading: וְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא יְחַיֶּה־ אִ֛ישׁ עֶגְלַ֥ת בָּקָ֖ר וּשְׁתֵּי־ צֹֽאן׃. The Septuagint agrees with the Masoretic Text in meaning, although its word order and articles differ as it presents a Greek translation. The Dead Sea Scrolls, specifically 1Qisaa, also align with the Masoretic Text, containing the same nine words in Hebrew: והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן. However, 1Q8 has no text preserved for this verse, with most of its content being restored or supplied by an editor, indicating a lack of complete agreement in that manuscript.
וְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא יְחַיֶּה־ אִ֛ישׁ עֶגְלַ֥ת בָּקָ֖ר וּשְׁתֵּי־ צֹֽאן׃
9 of the 9 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.
והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן
9 words on the leather.
[והיה] ביום [ההוא] [יחיה] [איש] [עגלת] [בקר] [ושתי] [צאן]
nothing on the leather here — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 7:21
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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.
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
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
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.
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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."…
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.
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.
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
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.
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.
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)
Art | Pron — Particle · pronounHTd/Pp3ms
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עֶגְלָה (*eglah*) means 'heifer' and refers to a female calf, particularly one that is nearly grown. It is also associated with a geographical location, עֶגְלַת (*eglat*), known as Eglath-shelishiyah, situated near Zoar and the southern border of Moab.
עֶגְלָה n.f. heifer
base
עֶגְלַת n.pr.loc. (the) third Eglath, near Zoar and S. border of Moab
base
H5697a עֶגְלָה heifer H5697b עֶגְלַת (the) third Eglath, near Zoar and S. border of Moab
5697 `eglah eg-law'
feminine of 5695; a (female) calf, especially one nearly
grown (i.e. a heifer):--calf, cow, heifer.
see HEBREW for 05695
עֶגְלָה (eg.lah) — heifer.
heifer
עֶגְלַת (eg.lat) — Eglath-shelishiyah.
§ Eglath = "heifer"
A place near Zoar and south of Moab
N-fs — Noun common · feminine singular constructHNcfsc
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…
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
HNcbsa — Noun common · both singular absoluteHNcbsa
hurd.
See CATTLE.
Herd
Gen. 13:5; Deut. 7:14. (See CATTLE.)
(a collection of cattle), Herdsmen. The herd was greatly regarded in both the patriarchal and the Mosaic period. The ox was the most precious stock next to horse and mule. The herd yielded the most esteemed sacrifice, (Numbers 7:3; Psalms 69:31; Isaiah 66:3) also flesh meat, and milk, chiefly converted probably, into butter and cheese. (32:14; 2 Samuel 17:29) The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden, (1 Chronicles 12:40; Isaiah 46:1) made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Conj | Adj — ConjunctionHC/Acfdc
too.
See NUMBER.
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular absoluteHNcbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…