Isaiah 9:4 — Word Study
WLCכִּ֣י׀ אֶת־ עֹ֣ל סֻבֳּל֗וֹ וְאֵת֙ מַטֵּ֣ה שִׁכְמ֔וֹ שֵׁ֖בֶט הַנֹּגֵ֣שׂ בּ֑וֹ הַחִתֹּ֖תָ כְּי֥וֹם מִדְיָֽן׃
BSAForkîy
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י׀ | for | Particle |
| אֶת־ | the object marker | Particle |
| עֹ֣ל | [the] yoke of | Noun common, masculine singular construct |
| סֻבֳּל֗וֹ | burden its | Noun common masculine singular construct, suffix |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| מַטֵּ֣ה | [the] staff of | Noun common, masculine singular construct |
| שִׁכְמ֔וֹ | shoulder its | Noun common masculine singular construct, suffix |
| שֵׁ֖בֶט | [the] rod of | Noun common, masculine singular construct |
| הַנֹּגֵ֣שׂ | the [one who] oppresses | Particle, verb qal participle (active) masculine singular |
| בּ֑וֹ | it | Preposition, suffix |
| הַחִתֹּ֖תָ | you will shatter | Verb, Hiphil, perfect second person masculine singular |
| כְּי֥וֹם | like [the] day of | Preposition, noun common masculine singular construct |
| מִדְיָֽן׃ | Midian | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For as in the day of Midian You have shattered the yoke of their burden, the bar across their shoulders, and the rod of their oppressor. |
| KJV | For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. |
| ASV | For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian. |
| YLT | Because the yoke of its burden, And the staff of its shoulder, the rod of its exactor, Thou hast broken as [in] the day of Midian. |
| WEB | For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian. |
| BBE | For by your hand the yoke on his neck and the rod on his back, even the rod of his cruel master, have been broken, as in the day of Midian. |
Translations agree on the meaning of שֵׁ֖בֶט as a rod or staff, indicating authority.
The sentence has one main clause and several phrases that expand on the objects being described, emphasizing the various forms of oppression.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמַאֲכֹלֶת
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 9:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Promise of Deliverancegenerated
Isaiah 9:4 speaks of God's intervention in the past, likening it to the deliverance experienced in the day of Midian. This verse reminds the people of Israel that just as God shattered their oppressors then, He will do so again, bringing hope and relief from burdens. The surrounding verses emphasize the joy and expansion of the nation, highlighting God's ongoing commitment to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:25 | I will break Assyria in My land; I will trample him on My mountain. His yoke will be taken off My people, and his burden removed from their shoulders.” |
| 2 | Isaiah 47:6 | I was angry with My people; I profaned My heritage, and I placed them under your control. You showed them no mercy; even on the elderly you laid a most heavy yoke. |
| 3 | Genesis 27:40 | You shall live by the sword and serve your brother. But when you rebel, you will tear his yoke from your neck.” |
| 4 | Leviticus 26:13 | I am the LORD your God, who brought you out of the land of Egypt so that you would no longer be slaves to the Egyptians. I broke the bars of your yoke and enabled you to walk in uprightness. |
| 5 | Jeremiah 30:8 | On that day, declares the LORD of Hosts, I will break the yoke off their necks and tear off their bonds, and no longer will strangers enslave them. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שֵׁ֖בֶט, She.vetgenerated
The word שֵׁ֖בֶט (shevet) means 'rod' or 'staff' and is often associated with authority and governance. In this context, it refers to the instrument of oppression used by tyrants, symbolizing control and dominance over the people.
This noun is in the masculine singular construct form, indicating it is a specific rod that signifies the power of the oppressor. The use of this term here evokes the imagery of a ruler's scepter, highlighting the oppressive nature of the leadership being referred to.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study uses the Berean Standard Bible as the base for comparison.
Sentence Structuregenerated
The finite verbs נֹּגֵ֣שׂ (to oppress) and הַחִתֹּ֖תָ (you will shatter) govern the structure of the verse. The sentence presents a cause-and-effect relationship, with the actions of God leading to the liberation of His people.
The word order emphasizes the burdens being lifted: the yoke, the bar, and the rod, each contributing to the imagery of oppression that God promises to dismantle.
Septuagint Backgroundgenerated
The Septuagint translates שֵׁ֖בֶט as σκήπτρον, meaning 'scepter'. This choice implies a focus on authority and rulership, suggesting a broader interpretation of oppression as not just physical but also political.
This translation reflects an understanding of the oppressive structures in society, emphasizing the divine promise to overthrow such authority.
In plain words — the whole versegenerated
Isaiah 9:4 tells us that just as God delivered Israel from the oppression of Midian, He promises to break the burdens and authority of their oppressors again. This verse is a reminder of God's power to save and relieve His people from their struggles.
Frequently Asked Questionsgenerated
It symbolizes the heavy loads and responsibilities placed upon the people by their oppressors.
It recalls a time when God delivered Israel from oppression, serving as a historical precedent for His power to save.
It represents the authority and control exerted by tyrants over the people.
It emphasizes God's promise of joy and relief for His people, contrasting their current burdens with the hope of deliverance.
Reflection Questionsgenerated
- What burdens am I currently facing that I need to bring to God for relief?
- How can I remember God's past deliverance in my life when I feel oppressed?
- In what ways can I help others who are struggling under their burdens?
- What does it mean to me that God promises to shatter the yokes of oppression?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou hast broken the yoke of his burden,.... Of Galilee, of the nation multiplied, of the spiritual inhabitants of it, whose joy was increased; and this is one reason of it, because they were
Read John Gill on Isaiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
Read Robert Jamieson on Isaiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast broken: this notes the matter and occasion of the foregoing joy. The yoke of his burden; his burdensome and heavy yoke, as the throne of holiness is put for the holy throne, . The staff of his shoulder; either the staff wherewith his shoulders were smitten, or the staff or staves by which he was forced to carry burdens upon his shoulders. The rod, wherewith he beat him. Or, the sceptre; the power and tyranny which he exercised over him. Of his oppressor; of all his oppressors, but especially of sin and of the devil. As in the day of Midian; when God destroyed the Midianites in so admirable a manner, and by such unlikely and contemptible means, by three hundred men, and they not…
Read Matthew Poole on Isaiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 9:4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.Ver. 4. For thou hast broken the yoke of his burden,] i.e., Thou hast disenthralled and delivered thy people from the burdenous yokes of their enemies, both corporal and spiritual; that taking thine easy yoke, thy light burden upon them, they might "serve thee without fear in holiness and righteousness before thee all the days of their lives." The Jewish doctors expound all this of Sennacherib’ s tyranny, and their deliverance therefrom. But the prophet intendeth a further matter And the staff of his shoulder.] Wherewith he was beaten and bastinadoed. See…
Read John Trapp on Isaiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For thou hast broken the yoke of his burden . . .—The text comes in the Hebrew with all the emphasis of position. The yoke of his burden . . . thou hast broken. The phrase suggests a bondage like that of Egypt, where the “task-masters” (the same word as that here rendered “oppressors”) drove the people to their labours with their rods. As in the day of Midian.—The historical allusion was probably suggested by the division of spoil that had been in the prophet’s thoughts. Of all victories in the history of Israel, that of Gideon over the Midianites had been most conspicuous for this feature (Judges 8:24-27). In Psalms 83:9-11 (which the mention of Assur shows to have been nearly…
Read Charles John Ellicott on Isaiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou hast broken - This verse, and the following, show the way in which the occasion of the joy had been furnished.
Read Albert Barnes on Isaiah 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Thou hast broken — In speaking of Messianic times the prophet sees things prospective as though past: but facts of those times he sees in a group, and all in the present tense, as in verse six.
Read Daniel Denison Whedon on Isaiah 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For as in the day of Midian You have shattered the yoke of their burden, the bar across their shoulders, and the rod of their oppressor.
For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian.
For as in the day of Midian You have shattered the yoke of their burden, the bar across their shoulders, and the rod of their oppressor.
For their oppressive yoke and the club that strikes their shoulders, the cudgel the oppressor uses on them, you have shattered, as in the day of Midian’s defeat.
Tyndale line
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian.
For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian.
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
For the yoke of their burthen, and the staffe of their shoulder and the rod of their oppressour hast thou broken as in the day of Midian.
Strictly literal
For thou hast broken the yoke of his burden and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
Because the yoke of its burden, And the staff of its shoulder, the rod of its exactor, Thou hast broken as [in] the day of Midian.
Because the yoke of its burden, || And the staff of its shoulder, the rod of its exactor, || You have broken as [in] the day of Midian.
(9:3) For the yoke of their burden, and the staff on their shoulder, the rod of their oppressor, hast thou broken, as on the day of Midian.
For the yoke of his burden, the beam across his shoulder, the rod of his oppressor, you have shattered as on the day of Midian.
From the Latin
For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou best overcome, as in the day of Median.
Simplified
For you will smash the yoke that burdens them down, the bar across their shoulders, and the oppressors' rod used to beat them just as you did when you defeated the Midianite army.
For by your hand the yoke on his neck and the rod on his back, even the rod of his cruel master, have been broken, as in the day of Midian.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls both agree on the wording of the verse, with the scrolls confirming key terms like שֵׁ֖בֶט and נֹּגֵ֣שׂ. The Septuagint, while not a direct match, retains the essence of the message.
כִּ֣י׀ אֶת־ עֹ֣ל סֻבֳּל֗וֹ וְאֵת֙ מַטֵּ֣ה שִׁכְמ֔וֹ שֵׁ֖בֶט הַנֹּגֵ֣שׂ בּ֑וֹ הַחִתֹּ֖תָ כְּי֥וֹם מִדְיָֽן׃
7 of the 13 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.
כי כול סאון סאן ברעש ושמלה מגוללה בדמים והיתה לשרפה מאכלת אש
12 words of the verse are on this fragment. The rest of the verse is not on it.
[כי] [כל] [סאון] [סאן] [ברעש] [ושמלה] [מגוללה] [בדמים] והיתה לשרפה [מאכלת] [אש]
12 words of the verse are on this fragment — 1 partly restored, 10 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 9:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HTo — ParticleHTo
עֹל (ol) means 'yoke' and is used both literally and figuratively. It is derived from a root meaning to impose, which suggests a burden or constraint. The entries consistently define it as a yoke, with no significant disagreement among the lexicons.
עֹל 39 n.m. yoke
base
H5923 עֹל yoke
5923 `ol ole
or mowl {ole}; from 5953; a yoke (as imposed on the neck),
literally or figuratively:--yoke.
see HEBREW for 05953
עֹל (ol) — yoke.
yoke
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
סֹ֫בֶל (so.vel) refers to a figurative burden or load, specifically associated with tyranny. It is derived from the root word for 'load' and is consistently understood as a burden in various lexicons.
[סֹ֫בֶל] n.m. burden (always fig. of burden of tyranny)
base
H5448 [סֹ֫בֶל] load (always fig. of burden of tyranny)
5448 cobel so'-bel
(only in the form cubbal {soob-bawl'}; from 5445; a load
(figuratively):--burden.
see HEBREW for 05445
סֹ֫בֶל (so.vel) — burden.
burden, load
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HC/To — Conjunction · particleHC/To
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
שְׁכֶם (shekhem) refers to the shoulder or neck area, often including the back of the neck. It can denote the general back region and is associated with the idea of bearing burdens. The word is derived from a root that emphasizes this physical aspect.
שְׁכֶם n.m. shoulder
neck (sometimes incl. back of neck)
in gen. back
base
H7926 שְׁכֶם shoulder . neck (sometimes incl. back of neck)
. in gen. back
7926 shkem shek-em'
from 7925; the neck (between the shoulders) as the place of
burdens; figuratively, the spur of a hill:--back, X consent,
portion, shoulder.
see HEBREW for 07925
שְׁכֶם (she.khem) — shoulder.
1) shoulder, back
1a) shoulder, shoulder-blade
1b) back (in general)
Also means: shikh.mah (שִׁכְמָה "shoulder" H7929)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
HTd/Vqrmsa — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
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
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
HNpl — Noun properHNpl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit