Zechariah 6:1 — Word Study
WLCוָאָשֻׁ֗ב וָאֶשָּׂ֤א עֵינַי֙ וָֽאֶרְאֶ֔ה וְהִנֵּ֨ה אַרְבַּ֤ע מַרְכָּבוֹת֙ יֹֽצְא֔וֹת מִבֵּ֖ין שְׁנֵ֣י הֶֽהָרִ֑ים וְהֶהָרִ֖ים הָרֵ֥י נְחֹֽשֶׁת׃
BSAAnd againshûwb▸ [once more, turning back] I liftednâsâʼ▸ up my eyesʻayin [to look, to see spiritually] and sawrâʼâh▸ [behold, perceived with clarity] fourʼarbaʻ chariotsmerkâbâh [vehicles of war, judgment, or divine providence] coming outyâtsâʼ [emerging, proceeding] from betweenbêyn [in the midst of, surrounded by] twoshᵉnayim [a pair, duality] mountainshar [hills] mountainshar [elevated places] of bronzenᵉchôsheth [copper, a base metal]
| Greek | English | Parsing |
|---|---|---|
| וָאָשֻׁ֗ב | and I returned | Verb, Qal, sequential imperfect first person common singular |
| וָאֶשָּׂ֤א | and I lifted up | Verb, Qal, sequential imperfect first person common singular |
| עֵינַי֙ | eyes my | Noun common feminine dual construct, suffix |
| וָֽאֶרְאֶ֔ה | and I saw | Verb, Qal, sequential imperfect first person common singular |
| וְהִנֵּ֨ה | and there! | Conjunction, particle |
| אַרְבַּ֤ע | four | Noun common, both singular construct |
| מַרְכָּבוֹת֙ | chariots | Noun common, feminine plural absolute |
| יֹֽצְא֔וֹת | [were] coming forth | Verb, Qal, participle (active) feminine plural |
| מִבֵּ֖ין | from between | Preposition |
| שְׁנֵ֣י | [the] two | Noun common, both dual construct |
| הֶֽהָרִ֑ים | the mountains | Particle, noun common masculine plural absolute |
| וְהֶהָרִ֖ים | and the mountains | Conjunction, particle, noun common masculine plural absolute |
| הָרֵ֥י | [were] mountains of | Noun common, masculine plural construct |
| נְחֹֽשֶׁת׃ | bronze | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And again I lifted up my eyes and saw four chariots coming out from between two mountains—mountains of bronze. |
| KJV | And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. |
| ASV | And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. |
| YLT | And I turn back, and lift up mine eyes, and look, and lo, four chariots are coming forth from between two of the mountains, and the mountains [are] mountains of brass. |
| WEB | Again I lifted up my eyes, and saw, and behold, four chariots came out from between two mountains; and the mountains were mountains of bronze. |
| BBE | And again lifting up my eyes I saw four war-carriages coming out from between the two mountains; and the mountains were mountains of brass. |
Where they part company is over the rendering of מַרְכָּבוֹת — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that provide additional details about the vision's content.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 — Zechariah 6:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Zechariah's Vision of the Chariotsgenerated
Zechariah 6:1 describes a vision where the prophet sees four chariots emerging from between two mountains of bronze. This vision is part of a series of prophetic revelations given to Zechariah, emphasizing God's sovereignty and the unfolding of His plans through various nations, as seen in the context of the surrounding verses that discuss the nature and purpose of these chariots.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 5:1 | Again I lifted up my eyes and saw before me a flying scroll. |
| 2 | Zechariah 1:18–19 | Then I looked up and saw four horns. |
| 3 | Daniel 2:38–40 | Wherever the sons of men or beasts of the field or birds of the air dwell, He has given them into your hand and has made you ruler over them all. You are that head of gold. |
| 4 | Daniel 7:3–7 | Then four great beasts came up out of the sea, each one different from the others: |
| 5 | Daniel 8:22 | The four horns that replaced the broken one represent four kingdoms that will rise from that nation, but will not have the same power. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַרְכָּבוֹת, mar.kav.Votgenerated
The Hebrew word מַרְכָּבָה (merkabah) means 'chariot' and refers to a vehicle used for transportation or warfare. In this verse, it symbolizes divine judgment and the execution of God's will through the nations represented by the chariots.
The plural form indicates multiple chariots, each potentially representing different aspects of divine action. The word's usage in prophetic literature often conveys themes of power and movement, suggesting that these chariots are agents of God's purposes.
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 וָאָשֻׁ֗ב (va.'a.Shuv, and I returned) governs the entire verse, indicating Zechariah's action of looking up. The structure includes several clauses detailing what he saw, emphasizing the prophetic nature of the vision.
The sentence flows from the subject's action to the description of the vision, with the chariots being the focal point. The prepositional phrase מִבֵּ֖ין (mi.Bein, from between) highlights the spatial relationship of the chariots to the mountains.
Septuagint Backgroundgenerated
The Septuagint translates מַרְכָּבוֹת as ἅρματα (armata), which also means 'chariots' but carries a connotation of military strength. This choice reflects the understanding of these chariots as instruments of divine judgment.
The translation aligns closely with the Hebrew, indicating a consistent interpretation of the chariots' role in the vision.
In plain words — the whole versegenerated
Zechariah 6:1 tells us that the prophet saw four chariots coming out from between two mountains of bronze. This vision is part of a larger message about God's judgment and the role of different nations in His plan. The chariots symbolize divine action and intervention.
Frequently Asked Questionsgenerated
The four chariots are often interpreted as representing different empires or divine judgments that God uses to accomplish His will on earth.
Bronze symbolizes strength and durability, indicating that the mountains represent a solid and enduring aspect of God's judgment.
This vision connects with other prophetic messages in Zechariah, highlighting themes of God's sovereignty and the unfolding of His plans through various nations.
Zechariah's vision teaches us about God's control over history and His use of different nations as instruments of His judgment and providence.
Reflection Questionsgenerated
- What does the imagery of the chariots suggest about God's involvement in world events?
- How can understanding the symbolism of the mountains enhance our interpretation of this vision?
- In what ways do you see God's judgment manifesting in the world today?
- How can we apply the lessons from Zechariah's vision to our understanding of divine providence?
The early church on this verse — how the Fathers read it
The early commentary on this vision often interprets the chariots as representing historical empires or divine judgments, providing insights into God's sovereignty over nations.
Four chariots: The four great empires of the Chaldeans, Persians, Grecians, and Romans. Or perhaps by the fourth chariot are represented the kings of Egypt and of Asia, the descendants of Ptolemeus and Seleucus.Early Church Fathers on Zechariah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 6:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I turned, and lifted up mine eyes, and looked,.... When he saw another vision, as follows: and, behold, there came four chariots; by which are meant, not the four Gospels; rather the apostles of
Read John Gill on Zechariah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
Read Robert Jamieson on Zechariah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 6 The vision of the four chariots, . By the crowns of Joshua the high priest are showed Christ the Branch, and his church and kingdom, . And I turned, and lifted up mine eyes: see . There came four chariots: the appearance or emblem is plain enough, we can easily conceive that; but the things signified hereby are most difficultly found out, and perhaps not found when we think they are: here then, if any where, all are bound to write modestly, and all are bound to read carefully, and to judge candidly. Whether by these chariots are meant, 1. The various changes made by wars in the nations; the chariots, as some say, were chariots for war, and drawn by several-coloured horses, and…
Read Matthew Poole on Zechariah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 6:1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass.Ver. 1. And I turned, and lift up mine eyes] i.e. I passed on to another vision; and I lifted up the eyes of my mind, higher to heaven, saith Jerome, to receive a further revelation from God. And whereas he saith, I turned, he declareth, that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them, and lift up her eyes. There came four chariots out] i.e. Four squadrons of angels, God’ s warriors, and ministers of his manifold decrees, which are here set…
Read John Trapp on Zechariah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVI. SEVENTH VISION.—THE FOUR . (1) And I turned . . . eyes.—Better, And again I lifted up my eyes (Zechariah 4:1; Zechariah 5:1; Zechariah 8:3). There came.—Better, coming forth. The prototypes of these two mountains were, no doubt, the Mount of Olives (Zechariah 14:4) and Mount Zion, between which lies the Valley of Jehoshaphat, where the Lord judges (such is the meaning of the name) the nations (Joe 3:2, sqq.). But the mountains themselves were visionary, and are represented as of brass, to denote, according to some, the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.
Read Charles John Ellicott on Zechariah 6 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VI The vision of the four chariots drawn by several sorts of horses, 1-8. The other vision in thus chapter may refer in its primary sense to the establishment of the civil and religious polity of the Jews under Joshua and Zerubbabel; but relates in a fuller sense, to the Messiah, and to that spiritual kingdom of which he was to be both king and high priest. In him all these types and figures were verified; on him all the promises are yea and amen, 9-15. NOTES ON CHAP. VI Verse 1. There came four chariots] Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in Zechariah 1:18-21. Mountains of brass.] The strong barriers of God's purposes…
Read AdamClarke on Zechariah 6 →CambridgeThe Cambridge Bible for Schools and Colleges1. turned, and lift up] Rather, lifted up again. Comp. Zechariah 5:1.looked] Rather, saw.four chariots] These have very commonly been identified with the four great powers or kingdoms of Daniel’s visions (chap. 2, 7). The first chariot, as to the destination of which the vision is silent, will then represent the Babylonian empire, of which the power was already broken, and which had therefore no future to be foretold. The second and third chariots are, on this supposition, the Medo-Persian and Macedo-Grecian empires, by which successively the overthrow of Babylon, “the north country,” was to be completed; while the fourth chariot, the power of Rome, triumphing first over Egypt, “the south…
Read Cambridge on Zechariah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, four chariots going forth - Alb.: “By the secret disposal of God into the theater of the world,” “from between two mountains of brass.” Both Jews and Christians have seen that the four
Read Albert Barnes on Zechariah 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And again I lifted up my eyes and saw four chariots coming out from between two mountains—mountains of bronze.
Again I lifted up my eyes, and saw, and behold, four chariots came out from between two mountains; and the mountains were mountains of bronze.
And again I lifted up my eyes and saw four chariots coming out from between two mountains—mountains of bronze.
Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze.
Tyndale line
And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
And again I lifted up mine eyes, and saw, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
And I turned, and lifted up my eyes, and looked, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
Againe, I turned and lift vp mine eyes, and looked: and beholde, there came foure charets out from betweene two mountaines, and the mountaines were mountaines of brasse.
Strictly literal
And I lifted up mine eyes again, and saw, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
And I turn back, and lift up mine eyes, and look, and lo, four chariots are coming forth from between two of the mountains, and the mountains [are] mountains of brass.
And I turn back, and lift up my eyes, and look, and behold, four chariots are coming forth from between two of the mountains, and the mountains [are] mountains of bronze.
And I again lifted up my eyes, and looked, and behold, there came out four chariots from between two mountains; and the mountains were mountains of copper.
Then I turned and lifted my eyes and I saw four chariots coming out from between two mountains; and the two mountains were made of bronze.
From the Latin
And I turned, and lifted up my eyes, and saw: and behold four chariots came out from the midst of two mountains: and the mountains were mountains of brass.
Simplified
Then I looked again and I saw four chariots coming out from between two mountains that looked like bronze.
And again lifting up my eyes I saw four war-carriages coming out from between the two mountains; and the mountains were mountains of brass.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with the Septuagint providing a direct correspondence to the Hebrew terms used. The Dead Sea Scrolls show some restoration, but the key elements of the verse align with the Masoretic Text.
וָאָשֻׁ֗ב וָאֶשָּׂ֤א עֵינַי֙ וָֽאֶרְאֶ֔ה וְהִנֵּ֨ה אַרְבַּ֤ע מַרְכָּבוֹת֙ יֹֽצְא֔וֹת מִבֵּ֖ין שְׁנֵ֣י הֶֽהָרִ֑ים וְהֶהָרִ֖ים הָרֵ֥י נְחֹֽשֶׁת׃
14 of the 14 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.
[ואשב] [ואשא] [עינ׳י] [ואראה] [והנה] [ארבע] [מרכבות] [יצאות] [מבין] [שני] [ההרים] [וההרים] [הרי] נחוש
nothing on the leather here — 1 partly restored, 13 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 Zechariah 6:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — Noun common · both singular constructHNcbsc
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
מֶרְכָּבָה (merkabah) means 'chariot' in Hebrew. It is a feminine noun derived from the related word for chariot, מֶרְכָּב (merkav). The entries consistently define it as a chariot, with no significant disagreement among lexicons.
מֶרְכָּבָה n.f. chariot
base
H4818 מֶרְכָּבָה chariot
4818 merkabah mer-kaw-baw'
feminine of 4817; a chariot:--chariot. See also 1024.
see HEBREW for 04817
see HEBREW for 01024
מֶרְכָּבָה (mer.ka.vah) — chariot.
chariot
N-fp — Noun common · feminine plural absoluteHNcfpa
Scripture speaks of two sorts of these: one for princes and generals to ride in, Ge 41:43; the other to break the enemy’s battalions, by rushing in among them, being "chariots of iron," that is, armed with iron scythes or hooks, projecting from the ends of the axle-trees. These made terrible havoc. The Canaanites, whom Joshua engaged at the waters of Meron, had horsemen, and a multitude of chariots, Jos 11:4 Jud 1:19. Sisera, general of Jabin king of Hazor, had nine hundred chariots of iron, Jud 4:3. See LITTER.
- Carriages for travelling, &c
- Carriages used in war
- Wheels of, described
- Bound with traces
- DRAWN BY
. Horses
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep | Prep — PrepositionHR/Acmsc
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)
Adj — Noun common · both dual constructHNcbdc
too.
See NUMBER.
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa