Habakkuk 1:7 — Word Study
WLCאָיֹ֥ם וְנוֹרָ֖א ה֑וּא מִמֶּ֕נּוּ מִשְׁפָּט֥וֹ וּשְׂאֵת֖וֹ יֵצֵֽא׃
BSATheyhûwʼ are dreadedʼâyôm [terrible, fearsome] and fearedyârêʼ [to revere, stand in awe] from themselvesmin [out of, proceeding from, their own authority] they deriveyâtsâʼ▸ [proceed, come forth] justicemishpâṭ [righteous judgment] and sovereigntysᵉʼêth [elevation, dignity, a sense of pride]
| Greek | English | Parsing |
|---|---|---|
| אָיֹ֥ם | [is] terrifying | Adj |
| וְנוֹרָ֖א | and awesome | Conjunction, verb niphal participle (active) masculine singular |
| ה֑וּא | it | Pronoun |
| מִמֶּ֕נּוּ | from itself | Preposition, suffix |
| מִשְׁפָּט֥וֹ | justice its | Noun common masculine singular construct, suffix |
| וּשְׂאֵת֖וֹ | and dignity its | Conjunction, noun common feminine singular construct, suffix |
| יֵצֵֽא׃ | it comes forth | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are dreaded and feared; from themselves they derive justice and sovereignty. |
| KJV | They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. |
| ASV | They are terrible and dreadful; their judgment and their dignity proceed from themselves. |
| YLT | Terrible and fearful it [is], From itself its judgment and its excellency go forth. |
| WEB | They are feared and dreaded. Their judgment and their dignity proceed from themselves. |
| BBE | They are greatly to be feared: their right comes from themselves. |
Where they part company is אָיֹם — see How Translations Differ.
The main clause is supported by descriptive phrases that elaborate on the Chaldeans' nature and their source of authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָצָא
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 — Habakkuk 1:7
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 — God's Response to Habakkuk's Complaintgenerated
Habakkuk 1:7 describes the Chaldeans as a nation that inspires dread and fear. They derive their sense of justice and authority from themselves, indicating their self-sufficiency and power. This verse follows God's declaration of raising up the Chaldeans as an instrument of judgment, as seen in the preceding verse, Habakkuk 1:6, and sets the stage for understanding their role in God's plan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 39:5–9 | But the army of the Chaldeans pursued them and overtook Zedekiah in the plains of Jericho. They seized him and brought him up to Nebuchadnezzar king of Babylon at Riblah in the land of Hamath, where he pronounced judgment on him. |
| 2 | Jeremiah 52:9–11 | The Chaldeans seized the king and brought him up to the king of Babylon at Riblah in the land of Hamath, where he pronounced judgment on Zedekiah. |
| 3 | Deuteronomy 5:19–27 | You shall not steal. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אָיֹם, 'a.Yomgenerated
The Hebrew word אָיֹם ('a.Yom) is an adjective meaning 'terrifying' or 'dreadful.' It conveys a strong sense of fearfulness, often used to describe something that incites awe or dread. The parsing as an adjective indicates its role in describing the Chaldeans' fearsome nature.
This word is derived from an unused root that emphasizes frightfulness, and its usage here highlights the Chaldeans' imposing presence. The word appears in contexts that underscore their terrifying reputation, reinforcing the gravity of their character.
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. The BSB has dreaded and feared, which aligns with the KJV and ASV that also use terrible and awesome to convey the same sense of fear.
Where translations differ, they do so at אָיֹם — the KJV, ASV, and others use terrible, while the FBV and ULB opt for fearsome. This highlights a nuance in the interpretation of the Chaldeans' fearsome nature.
Sentence Structuregenerated
The finite verb יֵצֵא (it comes forth) governs the entire verse, with two adjective phrases describing the Chaldeans and a prepositional phrase indicating the source of their justice and dignity. The structure emphasizes the Chaldeans' terrifying nature and their self-derived authority.
The Hebrew word order places the adjectives before the subject, which underscores the emphasis on the Chaldeans' fearsome qualities right from the start.
Septuagint Backgroundgenerated
The Septuagint translates אָיֹם as φοβερὸς — meaning 'fearsome' — which aligns closely with the Hebrew meaning of something that inspires dread. This choice reflects the translators' understanding of the Chaldeans as a formidable force.
The use of ἐπιφανής for וְנוֹרָ֖א suggests a focus on their manifest power and presence, emphasizing their awe-inspiring nature.
In plain words — the whole versegenerated
Habakkuk 1:7 tells us that the Chaldeans are both terrifying and awe-inspiring. They derive their sense of justice and authority from themselves, indicating their self-sufficiency. This verse follows God's declaration of raising them up as a powerful nation.
Frequently Asked Questionsgenerated
This phrase indicates that the Chaldeans are a powerful and intimidating nation, instilling fear in others due to their might and reputation.
This suggests that the Chaldeans do not rely on external authority or divine command for their sense of justice; instead, they establish their own standards and exercise power autonomously.
God raises up the Chaldeans as an instrument of judgment against nations, including Israel, to fulfill His purposes and demonstrate His sovereignty over all nations.
The description of the Chaldeans serves as a reminder of the seriousness of God's judgment and the reality of nations that operate in their own authority, often contrary to God's will.
Reflection Questionsgenerated
- In what ways do we see authority derived from self rather than from God in our world today?
- How can understanding the fearsome nature of the Chaldeans help us grasp the seriousness of God's judgment?
- What does it mean for us to derive our sense of justice from God rather than from ourselves?
- How can we maintain a proper reverence for God in light of the power and authority seen in nations today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey [are] terrible and dreadful,.... For the fierceness of their countenances; the number and valour of their troops; the splendour of their armour; the victories they had obtained, and the cruelty
Read John Gill on Habakkuk 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Read Robert Jamieson on Habakkuk 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey are terrible and dreadful: to affect the incredulous Jews with greater fear, it is doubled, they are of all nations most terrible; in the fierceness wherewith they assault, and cruelty with which they use their captives. Their judgment, the law they observe, is their own will, and what they please you must submit unto, nor complain of wrong done, forasmuch as they do it. Their dignity; their authority and superiority, for which you must reverence them; the lordliness of their deportment toward you, or the right they assume to send you captives; all is from themselves, without respect to any other law or rule whatever. How miserable are you like to be, when enslaved to such a barbarous…
Read Matthew Poole on Habakkuk 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 1:7 They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves.Ver. 7. They are terrible and dreadful] Or horrible, such as were those giants called Emims, Deuteronomy 2:10-11 Genesis 14:5, and far more formidable than that disputant at Paris, who would needs be styled horribilis Sophista, the horrible Sophister, non minorem eam appellationem ratus (saith Vires) quam Africani aut Asiatici, taking it for as great an honour as to be a conqueror. Their judgment and their dignity shall proceed of themselves] i.e. They shall do as they list; their lust shall be their law, Pellitur e medio sapientia, vi geritur res. See Psalms 12:4-5 Exodus 5:2. These…
Read John Trapp on Habakkuk 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Their judgment . . .—Their “judgment” means their claim to adjudge the affairs of mankind. It proceeds from “themselves,” as irresponsible, recognising no Supreme Being as the source of justice. Their dignity, in like manner, proceeds from “themselves,” because self-sustained, unsanctioned by the King of kings and Lord of lords.
Read Charles John Ellicott on Habakkuk 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Their judgment - shall proceed of themselves.] By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence were the result of their own valour. Other meanings are given to this passage.
Read AdamClarke on Habakkuk 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. terrible and dreadful] The first word occurs again only Son 6:4; Son 6:10 “terrible as an army with banners.” The noun is frequently used of the terror inspired by the sight of an object, Job 39:20; Job 41:14; of the terror caused by the manifestation of the Almighty, Job 9:34; Job 13:21, and of the terrors of death, Psalms 55:4. The second word is that usually rendered “terrible” in A.V., meaning, to be feared. Their judgment and their dignity] from himself proceedeth his Judgment and his dignity. The words carry on the idea of “terrible and dreadful,” and describe the Chaldean’s manner of bearing himself among the nations, though it may be uncertain whether “his judgment” be that which…
Read Cambridge on Habakkuk 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThey are terrible - איום 'âyôm occurs here only and Son 6:4, Son 6:10, compared with the “bannered host,” but the root is common in אימה 'ēymâh. And dreadful - He describes them, first in themselves, then in act.
Read Albert Barnes on Habakkuk 1 →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
They are dreaded and feared; from themselves they derive justice and sovereignty.
They are feared and dreaded. Their judgment and their dignity proceed from themselves.
They are dreaded and feared; from themselves they derive justice and sovereignty.
They are frightening and terrifying; they decide for themselves what is right.
Tyndale line
They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
They are terrible and dreadful; their judgment and their dignity proceed from themselves.
They are terrible and dreadful: their judgment and their dignity proceed from themselves.
They are terrible and dreadful: their judgment and their dignity shall proceed from themselves.
They are terrible and fearefull: their iudgement and their dignitie shall proceede of theselues.
Strictly literal
They are terrible and dreadful: their judgment and their dignity proceed from themselves.
Terrible and fearful it [is], From itself its judgment and its excellency go forth.
He [is] terrible and fearful, || His judgment and his excellence go forth from him.
Terrible and dreadful are they: from themselves go forth their judicial laws and their dignity.
They are terrifying and fearsome; their judgment and splendor proceed from themselves.
From the Latin
They are dreadful, and terrible: from themselves shall their judgment, and their burden proceed.
Simplified
They are fearsome and terrifying, and so proud of themselves that they set their own rules.
They are greatly to be feared: their right comes from themselves.
Word by word, the decisions they made
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 text. The Dead Sea Scrolls also reflect the same core message, although some words are partly restored, indicating a degree of textual preservation.
אָיֹ֥ם וְנוֹרָ֖א ה֑וּא מִמֶּ֕נּוּ מִשְׁפָּט֥וֹ וּשְׂאֵת֖וֹ יֵצֵֽא׃
7 of the 7 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.
אים ונורא הוא ממ׳נו משפט׳ו [ושאת׳ו] [יצא]
nothing on the leather here — 5 partly restored, 2 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 Habakkuk 1:7
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 אָיֹם (ayom) is an adjective meaning 'terrible' or 'dreadful.' It is derived from an unused root that conveys the idea of frightening. The entries consistently emphasize its connotation of fearfulness.
אָיֹם adj. terrible, dreadful
base
H366 אָיֹם
366 'ayom aw-yome'
from an unused root (meaning to frighten);
frightful:--terrible.
אָיֹם (a.yom) — terrible.
terrible, dreadful
Adj — AdjHAamsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3ms
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…