Ezekiel 4:7 — Word Study
WLCוְאֶל־ מְצ֤וֹר יְרוּשָׁלִַ֙ם֙ תָּכִ֣ין פָּנֶ֔יךָ וּֽזְרֹעֲךָ֖ חֲשׂוּפָ֑ה וְנִבֵּאתָ֖ עָלֶֽיהָ׃
BSAYou must turnkûwn▸ your facepânîym towardʼêl [to direct your gaze] the siegemâtsôwr [place of entrenchment, fortress] of JerusalemYᵉrûwshâlaim [city of peace, capital of Palestine] with your armzᵉrôwaʻ [symbolizing strength, force] baredchâsaph [uncovered, stripped] and prophesynâbâʼ [to speak under divine influence, to foretell] against itʻal [upon, in reference to]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| מְצ֤וֹר | [the] siege of | Noun common, masculine singular construct |
| יְרוּשָׁלִַ֙ם֙ | Jerusalem | Noun proper |
| תָּכִ֣ין | you will direct | Verb, Hiphil, imperfect second person masculine singular |
| פָּנֶ֔יךָ | face your | Noun common masculine plural construct, suffix |
| וּֽזְרֹעֲךָ֖ | and arm your | Conjunction, noun common feminine singular construct, suffix |
| חֲשׂוּפָ֑ה | [will be ] bared | Verb, Qal, participle (passive) feminine singular |
| וְנִבֵּאתָ֖ | and you will prophesy | Verb, Niphal, sequential perfect second person masculine singular |
| עָלֶֽיהָ׃ | on it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must turn your face toward the siege of Jerusalem with your arm bared, and prophesy against it. |
| KJV | Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. |
| ASV | And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it. |
| YLT | 'And unto the siege of Jerusalem thou dost prepare thy face, and thine arm [is] uncovered, and thou hast prophesied concerning it. |
| WEB | You shall set your face toward the siege of Jerusalem, with your arm uncovered; and you shall prophesy against it. |
| BBE | And let your face be turned to where Jerusalem is shut in, with your arm uncovered, and be a prophet against it. |
Where they part company is in the rendering of מָצוֹר — see How Translations Differ.
The main clause is followed by a prepositional phrase and a verb phrase that detail the actions Ezekiel is commanded to take.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכּוּן
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 4:7
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 — Ezekiel's Prophetic Actionsgenerated
Ezekiel 4:7 describes a command given to Ezekiel to face the siege of Jerusalem, a city under threat. This action is both a physical posture and a prophetic declaration against the impending doom of the city. The chapter outlines various symbolic acts that Ezekiel is to perform, emphasizing the seriousness of Jerusalem's situation and God's message to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 4:3 | Then take an iron plate and set it up as an iron wall between yourself and the city. Turn your face toward it so that it is under siege, and besiege it. This will be a sign to the house of Israel. |
| 2 | Ezekiel 6:2 | “Son of man, set your face against the mountains of Israel and prophesy against them. |
| 3 | Isaiah 52:10 | The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מָצוֹר, me.Tzorgenerated
The word מָצוֹר (matsowr) refers to a siege or a place of entrenchment, indicating a military blockade or stronghold. It is derived from a root meaning to hem in, which conveys the idea of confinement or defense. This noun is used to describe the physical and metaphorical state of a city under attack, as seen in the context of Jerusalem's siege.
In this verse, the term emphasizes the seriousness of the situation facing Jerusalem, as Ezekiel is commanded to direct his attention toward it. The use of this word highlights the urgency and gravity of the prophetic message he is to deliver.
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 תָּכִ֣ין, you will direct, which governs the action of turning and prophesying. The structure includes a prepositional phrase indicating direction and a noun phrase describing the object of the prophecy.
The sentence structure places the command to direct one's face first, indicating the importance of this action in the prophetic act. The use of participles and noun phrases illustrates the relationship between the actions being commanded.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מָצוֹר is rendered as πολιορκία (poliorkia), which means 'siege' and carries a similar connotation of a military blockade. This choice reflects a direct translation of the Hebrew context, maintaining the focus on Jerusalem's peril.
The Greek translation emphasizes the siege's significance, aligning with the Hebrew intention of conveying urgency and divine warning through Ezekiel's actions.
In plain words — the whole versegenerated
Ezekiel 4:7 records God's command to Ezekiel to face the siege of Jerusalem and prophesy against it. This act symbolizes the seriousness of the city's situation and God's message to His people through the prophet.
Frequently Asked Questionsgenerated
Prophesying against Jerusalem means delivering a message from God that warns of impending judgment or consequences due to the city's actions and behavior.
Baring the arm symbolizes strength and readiness to act, reinforcing the seriousness of the prophetic message he is to deliver.
The siege represents a time of distress and judgment for the city, highlighting the consequences of turning away from God.
This verse connects to other prophecies that warn about Jerusalem's fate, emphasizing God's desire for His people to return to Him and avoid judgment.
Reflection Questionsgenerated
- In what ways can I direct my attention to the needs of my community, as Ezekiel was commanded to do?
- How can I prepare myself to deliver difficult messages in my own life?
- What does it mean to me to prophesy against something in my life that is not aligned with God's will?
- How can I symbolize strength and readiness in my own actions and decisions?
The early church on this verse — how the Fathers read it
An early commentary from Jerome interprets this verse, noting the significance of Ezekiel turning his face and extending his arm in prophetic action.
And you shall turn your face towards the siege of Jerusalem, and your arm shall be extended, and you shall prophesy against it.Early Church Fathers on Ezekiel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore thou shalt set thy face toward the siege at Jerusalem,.... All the while he was lying either on the left side or the right, his face was to be directed to the siege of Jerusalem, portrayed
Read John Gill on Ezekiel 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.
Read Robert Jamieson on Ezekiel 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, Heb. And, while thou liest on thy side, thou shalt fix thy countenance on the portrait of besieged Jerusalem, with angry and menacing looks. Jerusalem; not which was in the land of Judah, but that described in the tile, the emblem of the other. Thine arm, thy right arm, the stronger and more ready to act, shall be uncovered, naked and stretched out, as being ready to strike and slay. Thou shalt prophesy against it: this very emblem doth threaten, which is a visional prediction, and no doubt Ezekiel unfolded these riddles on just occasions, and this was a prophesying to them, sometimes by signs, and sometimes by words.
Read Matthew Poole on Ezekiel 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 4:7 Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm [shall be] uncovered, and thou shalt prophesy against it.Ver. 7. Set thy face toward the siege of Jerusalem.] Steel thy countenance, be stern and resolute, to show that the Chaldees should be so. Thus this prophet proceedeth to write, as it were, in hieroglyphics, and to preach in emblems. And thine arm shall be uncovered,] i.e., Thou shalt do thy work bodily; which, when soldiers and servants set themselves to do, they make bare their arms, ut fine expeditiores, for quicker despatch. Even orators also pleaded with their right arm, as Oecolampadius here noteth, stripped up and stretched out. And thou…
Read John Trapp on Ezekiel 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Set thy face is a common Scriptural expression for any steadfast purpose. (See Leviticus 17:10; Leviticus 20:3; Leviticus 20:5-6; Leviticus 26:17; 2 Chronicles 20:3, marg., &c.) It is a particularly favourite phrase with Ezekiel (Ezekiel 15:7; Ezekiel 20:46, &c.). Here this steadfastness of purpose was to be exercised “toward the siege of Jerusalem;” there would be no relenting in this matter—God’s purpose of judgment should surely be fulfilled. Further symbolism to the same effect is added, “Thine arm shall be uncovered,” withdrawn from the loose sleeve of the Oriental robe, and made ready for battle. (Comp. Isaiah 52:10.) Withal he is to “prophesy against it,” doubtless by words…
Read Charles John Ellicott on Ezekiel 4 →
CambridgeThe Cambridge Bible for Schools and Colleges7. Therefore thou shalt set] With R.V., and thou shalt set … with thine arm uncovered. In this verse the prophet resumes Ezekiel 4:1-3, representing the besiegers; he sets his face towards the siege, presses it steadily and with determination; his arm is bare—the instrument with which he works unentangled and effective (Isaiah 52:10); and he prophesies against the city, for all that is done to Jerusalem is but the irresistible word of the Lord against it taking effect.
Read Cambridge on Ezekiel 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore thou shalt set thy face - Or, “And etc.” i. e., direct thy mind to that subject. Thine arm shall be uncovered - A sign of the execution of vengeance Isaiah 52:10.
Read Albert Barnes on Ezekiel 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The foregoing calculation makes more dramatic the continuance of the siege. That siege is sure to be successful.
Read Daniel Denison Whedon on Ezekiel 4 →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
You must turn your face toward the siege of Jerusalem with your arm bared, and prophesy against it.
You shall set your face toward the siege of Jerusalem, with your arm uncovered; and you shall prophesy against it.
You must turn your face toward the siege of Jerusalem with your arm bared, and prophesy against it.
You must turn your face toward the siege of Jerusalem with your arm bared and prophesy against it.
Tyndale line
Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.
And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.
And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.
Therefore thou shalt set thy face towards the siege of Jerusalem, and thy arm shall be uncovered, and thou shalt prophesy against it.
Therefore thou shalt direct thy face towarde the siege of Ierusalem, and thine arme shalbe vncouered, and thou shalt prophesie against it.
Strictly literal
And thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.
'And unto the siege of Jerusalem thou dost prepare thy face, and thine arm [is] uncovered, and thou hast prophesied concerning it.
And to the siege of Jerusalem you prepare your face, and your arm [is] uncovered, and you have prophesied concerning it.
And toward the siege of Jerusalem shalt thou direct thy face with thy arm uncovered, and thou shalt prophesy against it.
Set your face toward Jerusalem that is under siege, and with your arm uncovered prophesy against it.
From the Latin
And thou shalt turn thy face to the siege of Jerusalem, and thy arm shall be stretched out: and thou shalt prophesy against it.
Simplified
Keep your face towards the siege of Jerusalem with your arm bared, and prophesy against it.
And let your face be turned to where Jerusalem is shut in, with your arm uncovered, and be a prophet against it.
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 their rendering of the verse, with 7 of the 9 words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
וְאֶל־ מְצ֤וֹר יְרוּשָׁלִַ֙ם֙ תָּכִ֣ין פָּנֶ֔יךָ וּֽזְרֹעֲךָ֖ חֲשׂוּפָ֑ה וְנִבֵּאתָ֖ עָלֶֽיהָ׃
7 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 4:7
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
מָצוֹר (matsowr) refers to a siege or an enclosure used during a siege, such as a rampart or fortification. It can denote both the physical structures associated with besieging and the abstract concept of distress. The word is built from a root meaning to hem in, indicating confinement or defense.
מָצוֹר n.[m.] siege-enclosure, siege, entrenchment
base
H4692 מָצוֹר siege-enclosure, siege, entrenchment
4692 matsowr maw-tsore'
or matsuwr {maw-tsoor'}; from 6696; something hemming in,
i.e. (objectively) a mound (of besiegers), (abstractly) a
siege, (figuratively) distress; or (subjectively) a
fastness:--besieged, bulwark, defence, fenced, fortress,
siege, strong (hold), tower.
see HEBREW for 06696
מָצוֹר (ma.tsor) — siege.
1) siege-enclosure, siege, entrenchment, siege works
1a) siege
1b) enclosure, siege-works, rampart
N-ms — 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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
חָשַׂף (chasaph) is a Hebrew verb meaning to strip off or make bare. It encompasses actions like uncovering, drawing out, or draining a liquid. The entries suggest its use in contexts of exposure or removal, but do not specify particular verses from the Old Testament.
חָשַׂף vb. strip off, strip, make bare
base
H2834 חָשַׂף strip off, strip, make bare
2834 chasaph khaw-saf'
a primitive root; to strip off, i.e. generally to make naked
(for exertion or in disgrace), to drain away or bail up (a
liquid):--make bare, clean, discover, draw out, take, uncover.
חָשַׂף (cha.saph) — to strip.
1) to strip, strip off, lay bare, make bare, draw out
1a) (Qal)
1a1) to strip off
1a2) to strip, lay bare
1a3) to draw (water), skim, take from the surface
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
Conj | V-Niphal-2ms — Verb · Niphal · sequential perfect second person masculine singularHc/VNq2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3fs
