Ezekiel 30:14 — Word Study
WLCוַהֲשִׁמֹּתִי֙ אֶת־ פַּתְר֔וֹס וְנָתַ֥תִּי אֵ֖שׁ בְּצֹ֑עַן וְעָשִׂ֥יתִי שְׁפָטִ֖ים בְּנֹֽא׃
BSAI will lay wasteshâmêm [make desolate, destroy] PathrosPathrôwç [a region in southern Egypt] setnâthan fireʼêsh [kindle a flame, ignite] to ZoanTsôʻan [an ancient city in Egypt, also known as Tanis] and executeʻâsâh [carry out, administer] judgmentshepheṭ [a sentence or act of justice] on ThebesNôʼ [the ancient capital of Upper Egypt, also known as No]
| Greek | English | Parsing |
|---|---|---|
| וַהֲשִׁמֹּתִי֙ | and I will devastate | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| פַּתְר֔וֹס | Pathros | Noun proper |
| וְנָתַ֥תִּי | and I will put | Verb, Qal, sequential perfect first person common singular |
| אֵ֖שׁ | fire | Noun common, both singular absolute |
| בְּצֹ֑עַן | in Zoan | Preposition, noun proper |
| וְעָשִׂ֥יתִי | and I will bring about | Verb, Qal, sequential perfect first person common singular |
| שְׁפָטִ֖ים | judgments | Noun common, masculine plural absolute |
| בְּנֹֽא׃ | on Thebes | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will lay waste Pathros, set fire to Zoan, and execute judgment on Thebes. |
| KJV | And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No. |
| ASV | And I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments upon No. |
| YLT | And I have made Pathros desolate, And I have given fire against Zoan, And I have done judgments in No, |
| WEB | I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments on No. |
| BBE | And I will make Pathros a waste, and put a fire in Zoan, and send my punishments on No. |
Where they part company is שְׁפָטִים — see How Translations Differ.
The sentence consists of three main actions, each with a clear subject and object, emphasizing the severity of God's judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמֵם
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 — Ezekiel 30:14
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 — Prophecy Against Egyptgenerated
Ezekiel 30:14 is part of a series of prophecies where God pronounces judgment against Egypt. The surrounding verses highlight the impending destruction of various cities, indicating a broader theme of divine retribution against nations that oppose Him. This chapter emphasizes God's sovereignty and the consequences of turning away from Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 29:14 | I will restore Egypt from captivity and bring them back to the land of Pathros, the land of their origin. There they will be a lowly kingdom. |
| 2 | Numbers 13:22 | They went up through the Negev and came to Hebron, where Ahiman, Sheshai, and Talmai, the descendants of Anak, dwelled. It had been built seven years before Zoan in Egypt. |
| 3 | Psalm 78:12–43 | He worked wonders before their fathers in the land of Egypt, in the region of Zoan. |
| 4 | Isaiah 19:11 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
| 5 | Isaiah 30:4 | For though their princes are at Zoan and their envoys have arrived in Hanes, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁמֵם, va.ha.shi.mo.Tigenerated
The verb שָׁמֵם (shamem) means to be desolate or devastated. It is a Hiphil form, indicating that the subject causes desolation. This word is often used in contexts of destruction, particularly after warfare or disaster, suggesting a complete ruin.
In this verse, it signifies God's active role in bringing devastation to Pathros, emphasizing that the destruction is not accidental but a deliberate act of judgment.
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 of the verse is וַהֲשִׁמֹּתִי, and I will devastate, governing the actions that follow. The structure includes an object marker followed by the noun, then a series of actions: setting fire and executing judgment.
The sentence is constructed with a sequence of actions, emphasizing the severity and intent of God's judgment on these cities.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמֵם as ἀπολῶ, which means 'I will destroy.' This choice narrows the focus to the act of destruction, aligning with the theme of divine judgment.
The use of ἐκδίκησιν for שְׁפָטִים indicates a legal or punitive aspect of judgment, reinforcing the idea of divine justice.
In plain words — the whole versegenerated
Ezekiel 30:14 tells us that God will bring destruction to Pathros, set fire to Zoan, and carry out judgment on Thebes. This verse is part of a larger prophecy against Egypt, emphasizing God's power and the consequences of their actions.
Frequently Asked Questionsgenerated
It signifies that God will bring complete destruction to the region, leaving it desolate and uninhabitable.
Zoan, being an ancient city, represents a significant location in Egypt, and its destruction highlights the severity of God's judgment.
Executing judgment means that God will carry out a sentence against Thebes, which may involve punishment or destruction for its actions.
This verse is part of a broader theme in Ezekiel where God declares judgment against nations, emphasizing His sovereignty and the consequences of turning away from Him.
Reflection Questionsgenerated
- How do I see God's judgment at work in the world today?
- In what ways can I reflect on the consequences of turning away from God?
- What can I learn from the destruction of these cities about the importance of faithfulness?
- How does understanding God's judgment help me in my own spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 30:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will make Pathros desolate,.... A country in Egypt; [See comments on Ezekiel 29:14], perhaps it was the first place that Nebuchadnezzar entered, and so went from place to place in the order
Read John Gill on Ezekiel 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.
Read Robert Jamieson on Ezekiel 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleParthos: see . Set a fire in Zoan: it may be literally understood, that Zoan, Tanis, for that is its name, should be burnt down to ashes; or metaphorically, of war, and civil dissensions. No; a very great and populous city, situate on one of the mouths of Nilus, and on the sea, . Now Alexandria stands where that did. But it was greater in sin than in people, and it was visited with very great and dreadful judgments, , which see.
Read Matthew Poole on Ezekiel 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 30:14 And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.Ver. 14. And I will set fire.] See on Ezekiel 30:8. In Zoan.] Or Tanis, the inhabitants whereof are said to be those giants called Titans. And will execute judgments in No.] Populous No, called afterwards Alexandria, now Scanderoon.
Read John Trapp on Ezekiel 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Pathros . . . Zoan . . . No.—For Pathros, see Note on Ezekiel 29:14. Zoan (see Numbers 13:22; Isaiah 19:11) is Tanis, a city of Lower Egypt, on the Tanitic branch of the Nile. No, mentioned again in the next Verse, more fully written No-Amon (Nahum 3:8), is the celebrated Thebes of Upper Egypt, still famous for its ruins at Luxor and Karnac. The mention of these various cities is to make emphatic the universality of the judgment upon the whole land.
Read Charles John Ellicott on Ezekiel 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I will make Pathros desolate] See the preceding chapter, Ezekiel 29:14. Zoan] Tanis, the ancient capital of Egypt. No.] Diospolis, or Thebes, the city of Jupiter.
Read AdamClarke on Ezekiel 30 →CambridgeThe Cambridge Bible for Schools and Colleges14. Pathros is upper Egypt, or its capital, Ezekiel 29:14. Zoan, or Tanis, the modern San, on the south shore of lake Menzaleh, according to Numbers 13:22 built seven years after Hebron, cf. Psalms 78:12; Psalms 78:43.
Read Cambridge on Ezekiel 30 →Albert Barnes1798–1870Barnes' Notes on the BibleZoan - Tanis, a city and nome of Lower Egypt Numbers 13:22. See the marginal reference note. No - Diospolis. See the marginal reference note.
Read Albert Barnes on Ezekiel 30 →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
I will lay waste Pathros, set fire to Zoan, and execute judgment on Thebes.
I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments on No.
I will lay waste Pathros, set fire to Zoan, and execute judgment on Thebes.
I will desolate Pathros, I will ignite a fire in Zoan, and I will execute judgments on Thebes.
Tyndale line
And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.
And I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments upon No.
And I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments in No.
And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.
And I will make Pathros desolate, and will set fire in Zoan, and I will execute iudgement in No.
Strictly literal
And I will make Pathros desolate, and will set a fire in Zoan, and will execute judgment in No.
And I have made Pathros desolate, And I have given fire against Zoan, And I have done judgments in No,
And I have made Pathros desolate, || And I have given fire against Zoan, || And I have done judgments in No,
And I will make Pathros desolate, and set fire to Zo'an; and I will execute judgments in No.
Then I will make Pathros desolate and set fire in Zoan, and I will execute acts of judgment on Thebes.
From the Latin
And I will destroy the land of Phatures, and will make a fire in Taphnis, and will execute judgments in Alexandria.
Simplified
I will destroy Pathros, set Zoan on fire, and punish Thebes.
And I will make Pathros a waste, and put a fire in Zoan, and send my punishments on No.
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 largely agree in wording, with 8 of the 9 words matching. This consistency highlights the shared understanding of the judgment being pronounced, although the Septuagint's word order differs.
וַהֲשִׁמֹּתִי֙ אֶת־ פַּתְר֔וֹס וְנָתַ֥תִּי אֵ֖שׁ בְּצֹ֑עַן וְעָשִׂ֥יתִי שְׁפָטִ֖ים בְּנֹֽא׃
8 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.
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 Ezekiel 30:14
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.
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
פַּתְרוֹס (Pathros) refers to a region in Upper Egypt, associated with the Pathrusim people. The term is derived from Egyptian and signifies a southern area of Egypt. It appears in contexts related to geography and ancestry.
פַּתְרוֹס n.pr.terr. = Upper Egypt
base
H6624 פַּתְרוֹס = Upper Egypt
6624 Pathrowc path-roce'
of Egyptian derivation; Pathros, a part of Egypt:--Pathros.
פַּתְרוֹס (pat.ros) — Pathros.
§ Pathros = "region of the south"
a part of Egypt and the home country of the Pathrusim people; probably located in upper Egypt
N-proper — Noun properHNpl
Pathros
The name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isa. 11:11; Jer. 44:1, 15; Ezek. 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled “in the country of Pathros” and other parts of Egypt.
(region of the south), a part of Egypt, and a Mizraite tribe whose people were called Pathrusim. In the list of the Mizraites the Pathrusim occur after the Naphtuhim and before the Caluhim; the latter being followed by the notice of the Philistines and by the Caphtorim. (Genesis 10:13,14; 1 Chronicles 1:12) Pathros is mentioned in the prophecies of Isaiah, (Isaiah 11:11) Jeremiah (Jeremiah 44:1,15) and Ezekiel. (Ezekiel 29:14; 30:13-18) It was probably part or all of upper Egypt, and we may trace its name in the Pathyrite name, in which Thebes was situated.
Isa 11:11 Jer 44:1,15 Eze 29:14 30:14, one of the three ancient divisions of Egypt, namely, Upper or Southern Egypt, which Ezekiel speaks of as distinct from Egypt, and the original abode of the Egyptians; as indeed Ethiopia and Upper Egypt really were. Its early inhabitants called Pathrusim, were descendants of Mizraim, Ge 10:14. See EGYPT.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
צֹ֫עַן (tso'an) refers to Zoan, an ancient city in Egypt, also known as Tanis. It is described as a significant location, being the capital of the Shepherd dynasty and existing long before Abraham. The name is derived from Egyptian and translates to 'place of departure.'
צֹ֫עַן n.pr.loc. Tanis, in Egypt
base
H6814 צֹ֫עַן Tanis, in Egypt
6814 Tso`an tso'-an
of Egyptian derivation; Tsoan, a place in Egypt:--Zoan.
צֹ֫עַן (tso.an) — Zoan.
§ Zoan = "place of departure"
an ancient city of lower Egypt called Tanis by the Greeks; located on the eastern bank of the Tanitic branch of the Nile; the capital of the Shepherd dynasty, built 7 years after Hebron and existing before Abraham and the dwelling place of the Pharaoh at the time of the exodus
modern 'San'
Prep | N-proper — Preposition · noun properHR/Npl
zo'-an (tso`an; Tanis):
1. situation
2. Old Testament Notices
3. Early History
4. Hyksos Monuments
5. Hyksos Population
6. Hyksos Age
7. Description of Site
1. Situation:
The name is supposed to mean "migration" (Arabic, tsan). The site is the only one connected with the history of Israel in Egypt, before the exodus, which is certainly fixed, being identified with the present village of San at the old mouth of the Bubastic branch of the Nile, about 18 miles Southeast of Damietta. It should be remembered that the foreshore of the Delta is continually moving northward, in consequence of the deposit of the Nile mud, and that the Nile mouths are much farther North than they were even in the time of the geographer Ptolemy. Thus in the times of Jacob, and of Moses, Zoan probably lay at the mouth of the Bubastic branch, and was a harbor, Lake Menzaleh and the lagoons near Pelusium having been…
Zoan
(Old Egypt. Sant= “stronghold,” the modern San). A city on the Tanitic branch of the Nile, called by the Greeks Tanis. It was built seven years after Hebron in Palestine (Num. 13:22). This great and important city was the capital of the Hyksos, or Shepherd kings, who ruled Egypt for more than 500 years. It was the frontier town of Goshen. Here Pharaoh was holding his court at the time of his various interviews with Moses and Aaron. “No trace of Zoan exists; Tanis was built over it, and city after city has been built over the ruins of that” (Harper, Bible and Modern Discovery). Extensive mounds of ruins, the wreck of the ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek. 30:14). “The whole constitutes one of the…
(place of departure), an ancient city of lower Egypt, called Tanis by the Greeks. It stood on the eastern bank of the Tanitic branch of the Nile. Its name indicates a place of departure from a country, and hence it has been identified with Avaris (Tanis, the modern San), the capital of the Shepherd dynasty in Egypt, built seven years after Hebron and existing before the time of Abraham. It was taken by the Shepherd kings in their invasion of Egypt, and by them rebuilt, and garrisoned, according to Manetho, with 240,000 men. This cite is mentioned in connection with the plagues in such a manner as to leave no doubt that it is the city spoken of in the narrative in Exodus as that where Pharaoh dwelt, (Psalms 78:42,43) and where Moses wrought his wonders on the field of Zoan a rich plain extending thirty miles toward the east. Tanis…
A very ancient city of Lower Egypt, Nu 13:22, on the east side of the Tanitic arm of the Nile, and called by the Greeks Tanis, now San. It was a royal city, Isa 19:11,13; 30:4, and gave its name to the level country around it, in which were wrought the first mighty works of God by Moses, Ps 78:12,43. Vast heaps of ruined temples, obelisks, sphinxes, etc., attest the ancient grandeur of this city, and its ruin according to prophecy, Eze 30:14.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
שֶׁ֫פֶט (shephet) means 'judgment' and refers to a sentence or act of judgment. It is derived from the root word found in H8199, emphasizing its connection to the concept of infliction. The term appears in various contexts within the Old Testament, primarily focusing on legal or moral decisions.
[שֶׁ֫פֶט] n.m. judgment
base
H8201 [שֶׁ֫פֶט] judgment
8201 shephet sheh'-fet
from 8199; a sentence, i.e. infliction:--judgment.
see HEBREW for 08199
שֶׁ֫פֶט (she.phet) — judgment.
judgment, act of judgment
N-mp — Noun common · masculine plural absoluteHNcmpa
→ On the serpent Ge 3:14,15
→ Eve Ge 3:16
→ Adam Ge 3:17-19
→ Cain Ge 4:11-15
→ The Antediluvians Ge 6:7
→ Sodomites Ge 19:23-25
→ Egyptians, the plagues and overthrow Ex 7:14
→ Nadab and Abihu Le 10:1-3
→ Miriam Nu 12:1-15
→ Upon the Israelites
For worshiping Aaron's calf Ex 32:35
נֹא (No') refers to Thebes, the ancient capital of Upper Egypt. It is noted as having Egyptian origins and is associated with the concept of disruption. The entries consistently identify it as a proper noun without significant disagreement among the lexicons.
נֹא n.pr.loc. No = Thebes
base
H4996 נֹא
4996 No' no
of Egyptian origin; No (i.e. Thebes), the capital of Upper
Egypt:--No. Compare 528.
see HEBREW for 0528
נֹא (no) — Thebes.
§ No = "disrupting"
the ancient capital of Egypt; also 'Thebes'
Prep | N-proper — Preposition · noun properHR/Npl
thebz.
See NO-AMON.
(Authorized Version No, the multitude of No. populous No), a chief cite of ancient Egypt, long the capital of the upper country, and the seat of the Diospolitan dynasties, that ruled over all Egypt at the era of its highest splendor. It was situated on both sides of the Nile, 400 or 500 miles from its mouth. The sacred name of Thebes was P-amen "the abode of Amon," which the Greeks reproduced in their Diospolis , especially with the addition the Great . No-amon is the name of Thebes in the Hebrew Scriptures. (Jeremiah 46:25; Nahum 3:8) Ezekiel uses No simply to designate the Egyptian seat of Amon. (Ezekiel 30:14,16) [NO-AMON] its origin and early allusions to it. --The origin of the city is lost in antiquity. Niebuhr is of…
See AMMON, or No-Ammon, or No.