Habakkuk 3:7 — Word Study
WLCתַּ֣חַת אָ֔וֶן רָאִ֖יתִי אָהֳלֵ֣י כוּשָׁ֑ן יִרְגְּז֕וּן יְרִיע֖וֹת אֶ֥רֶץ מִדְיָֽן׃ ס
BSAI sawrâʼâh■ [with spiritual insight, perceived] the tentsʼôhel [nomadic dwellings, tabernacles] of CushanKûwshân△ [a region in Arabia, their blackness] intachath distressʼâven [affliction, trouble] the curtainsyᵉrîyʻâh [hangings, trembling fabrics] of MidianMidyân [a tribe, descendants of Abraham] were tremblingrâgaz▸ [shaking, quivering with fear]
| Greek | English | Parsing |
|---|---|---|
| תַּ֣חַת | under | Noun common, masculine singular construct |
| אָ֔וֶן | trouble | Noun common, masculine singular absolute |
| רָאִ֖יתִי | I have seen | Verb, Qal, perfect first person common singular |
| אָהֳלֵ֣י | [the] tents of | Noun common, masculine plural construct |
| כוּשָׁ֑ן | Cushan | Noun proper |
| יִרְגְּז֕וּן | they tremble ! | Verb qal imperfect third person masculine plural, suffix |
| יְרִיע֖וֹת | [the] tent curtains of | Noun common, feminine plural construct |
| אֶ֥רֶץ | [the] land of | Noun common, feminine singular construct |
| מִדְיָֽן׃ ס | Midian | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I saw the tents of Cushan in distress; the curtains of Midian were trembling. |
| KJV | I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. |
| ASV | I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble. |
| YLT | Under sorrow I have seen tents of Cushan, Tremble do curtains of the land of Midian. |
| WEB | I saw the tents of Cushan in affliction. The dwellings of the land of Midian trembled. |
| BBE | The curtains of Cushan were troubled, and the tents of Midian were shaking. |
Where they part company is כּוּשָׁן — see How Translations Differ.
One main clause with a noun phrase describing the tents and another describing the curtains, emphasizing the prophet's observation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 3:7
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 — The Vision of Habakkukgenerated
Habakkuk 3:7 is part of a vivid description where the prophet reflects on God's might and the resulting fear it instills in nations. Here, Habakkuk sees the tents of Cushan and the curtains of Midian trembling, indicating a response to divine judgment. This passage fits within a larger context of God's power over creation and His authority over all nations, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:14–16 | The nations will hear and tremble; anguish will grip the dwellers of Philistia. |
| 2 | Numbers 22:3–4 | and Moab was terrified of the people because they were numerous. Indeed, Moab dreaded the Israelites. |
| 3 | Joshua 2:10 | For we have heard how the LORD dried up the waters of the Red Sea before you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites across the Jordan, whom you devoted to destruction. |
| 4 | Joshua 9:24 | The Gibeonites answered, “Your servants were told clearly that the LORD your God had commanded His servant Moses to give you all the land and wipe out all its inhabitants before you. So we greatly feared for our lives because of you, and that is why we have done this. |
| 5 | Genesis 10:6–7 | The sons of Ham: Cush, Mizraim, Put, and Canaan. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְרִיע֖וֹת, ye.ri.'otgenerated
The word יְרִיעָה (yriy'ah) means 'curtain' or 'drape' and is derived from a root suggesting trembling. It refers to a hanging fabric, often used in the context of the tabernacle or temple, where it signifies separation and sacred space.
In this verse, it describes the curtains of Midian that are trembling, which conveys a sense of fear and agitation in response to God's actions. The use of this word emphasizes the emotional state of the Midianites as they react to the divine presence.
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 finite verb רָאִ֖יתִי (ra'iti, I have seen) governs the entire verse, with two noun phrases following: the tents of Cushan and the curtains of Midian. This structure emphasizes Habakkuk's observation and the significance of what he sees.
The word order places the focus on the tents and curtains, highlighting the distress experienced by these nations in the face of divine judgment.
Septuagint Backgroundgenerated
In the Septuagint, יְרִיעָה is rendered as σκηνώματα (skinōmata), which means 'dwellings' or 'tents.' This choice indicates a broader interpretation, focusing on the living spaces of the people rather than just the fabric itself.
This translation reflects a slight widening of meaning, emphasizing the overall condition of the people rather than just the physical curtains.
In plain words — the whole versegenerated
Habakkuk 3:7 describes the prophet's vision of the tents of Cushan and the curtains of Midian trembling in fear. This reflects the distress of these nations in response to God's power and judgment, highlighting the impact of divine intervention on all peoples.
Frequently Asked Questionsgenerated
Cushan refers to a region in Arabia, and its mention signifies the presence of distant nations experiencing God's judgment.
The trembling of the curtains symbolizes the fear and agitation of the Midianites in response to God's might.
Habakkuk's vision emphasizes the universal impact of God's power, affecting not only Israel but also surrounding nations.
This verse illustrates the prophet's acknowledgment of God's sovereignty over all nations and His ability to instill fear and distress.
Reflection Questionsgenerated
- How do I perceive God's power in my life, similar to how Habakkuk saw it in the nations?
- What does it mean for me to recognize the trembling of nations in response to God's judgment?
- In what ways can I be aware of the impact of God's actions on those around me?
- How can I reflect on the themes of fear and distress in my own experiences of faith?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the impact of divine judgment on nations, drawing from the text to illustrate their points.
We meanwhile, exposed to the outbreaks of the barbarians and the storms of war, are tossing in the midst of troubles, and from these toils and dangers can only gather that those of our future life will be still more grievous.Early Church Fathers on Habakkuk 3 →
I have seen the tents of Ethiopia because of iniquity, the skins of the land of Midian will be troubled. LXX: I have seen the dwellings of the Ethiopians because of their labors;Early Church Fathers on Habakkuk 3 →
The tents of the Ethiopians will be terrified, and the tents of the land of Midian. For who does not know that the Ethiopians and Midianites are peoples of the nations? By whose names all the nations of the Gentiles are hinted, who,Early Church Fathers on Habakkuk 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI saw the tents of Cushan in affliction,.... The same with Cush or Ethiopia; hence the Septuagint and Vulgate Latin versions render it, "the tents of the Ethiopians"; and these are the same with "the
Read John Gill on Habakkuk 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. I saw the tents - i:e., the dwellers. Of Cushan - the same as Gush, made Cush-an, to harmonize with Midian in the parallel clause.
Read Robert Jamieson on Habakkuk 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI saw; not with the eye, but with his mind and understanding, in reading the history of Israel’ s travels. The tents, for the people that dwelt in them. Of Cushan; some say of Cushen-rishathaim, in Othniel’ s time, and under his victories over them; but I rather think it is meant of the Ethiopians, on the confines of Arabia, that land of Cush, near whose borders Israel’ s march through and encampings in the wilderness had very often lain. In affliction; in fear and pain, lest that mighty people, under the conduct of their general, (famed for miracles,) should, as a violent storm, fall on them and despoil them. The curtains, for those that dwell within them; these people dwelt in tents, and…
Read Matthew Poole on Habakkuk 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 3:7 I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble.Ver. 7. I saw the tents of Cushan] King of Mesopotamia, who tyrannized over Israel eight years after Joshua’ s death; God selling his people to him for nought, and not increasing his wealth by their price, Psalms 44:12 Judges 3:8. But delivering them in the end by that valiant Othniel, who brought the tents of Cushan under affliction or vanity. Some render it propter iniquitatem, because of iniquity, and set this sense upon it; It was for sin that God sold his people into the hands of Cushanrishathaim, and yet afterwards sent them a Saviour; why then should they now despair of a…
Read John Trapp on Habakkuk 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) “I saw.”—Better, I see. Did tremble.—Better, are trembling. Probably the imagery is still borrowed from the Exodus story, the nations instanced being the borderers on the Red Sea—viz., Cushan (Cush, or Ethiopia) on the west, and Midian on the east side. A plausible theory, however, as old as the Targum, connects this verse with later episodes in Israel’s history. “Cushan” is identified with that Mesopotamian oppressor, “Cushan-rishathaim,” whom the judge Othniel overcame. (Judges 3:8-10). And “Midian” is interpreted by Judges 6, which records how Gideon delivered Israel from Midianite oppression. Both names thus become typical instances of tyranny subdued by Jehovah’s intervention. We…
Read Charles John Ellicott on Habakkuk 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. I saw the tents of Cushan in affliction] Cush is Arabia. The Arabians dwelt in tents, hence they were called Scenitae. When the Lord appeared on Mount Sinai, the Arabs of the Red Sea abandoned their tents, being terror-struck; and the Midianites also were seized with fear. See the desolation wrought among this people by Phinehas, Numbers 31:1, c., on account of their having enticed the Israelites to idolatry, Numbers 25:1, &c. Either Cush and Midian lay contiguous to each other or, these names are poetically used to express the same place.
Read AdamClarke on Habakkuk 3 →CambridgeThe Cambridge Bible for Schools and Colleges7. tents of Cushan] Cushan here cannot be Cush or Ethiopia in Africa. In Numbers 12:1 it is said that Moses had married a Cushite wife, though she was a Midianite; and in the next clause here Midian is parallel to Cushan (cf. the name Lotan for Lot, Genesis 36:29). Cushan and Midian consequently are either names for the same people or for branches of it. This people dwelt in the neighbourhood of Sinai. Mention of the ancient Cushan and Midian suggests that it is the Theo phany of the Exodus that the poet is describing, though perhaps the inference is not conclusive, as he might suppose the ancient conditions still existing in his day, or even of purpose use archaic names. Present tenses are…
Read Cambridge on Habakkuk 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI saw - in prophetic vision 1 Kings 22:17. The tents of Cushan in (under) affliction - Upon the coming of the Lord there follows the visitation of those alien from Him. .
Read Albert Barnes on Habakkuk 3 →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 saw the tents of Cushan in distress; the curtains of Midian were trembling.
I saw the tents of Cushan in affliction. The dwellings of the land of Midian trembled.
I saw the tents of Cushan in distress; the curtains of Midian were trembling.
I see the tents of Cushan overwhelmed by trouble; the tent curtains of the land of Midian are shaking.
Tyndale line
I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.
I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble.
I saw the tents of Cushan in affliction: the curtains of the land of Midian did tremble.
I saw the tents of Cushan in affliction: and the curtains of the land of Midian trembled.
For his iniquitie I sawe the tentes of Cushan, and the curtaines of the land of Midian did tremble.
Strictly literal
I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble.
Under sorrow I have seen tents of Cushan, Tremble do curtains of the land of Midian.
Under sorrow I have seen tents of Cushan, || Curtains of the land of Midian tremble.
In affliction I saw the tents of Cushan: they trembled—the curtains of the land of Midian.
I saw the tents of Cushan in affliction, and the fabric of the tents in the land of Midian trembling.
From the Latin
I saw the tents of Ethiopia for their iniquity, the curtains of the land of Madian shall be troubled.
Simplified
I saw the tents of Cushan suffering, the tent curtains of the land of Midian tremble.
The curtains of Cushan were troubled, and the tents of Midian were shaking.
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 align closely, with eight of the nine words matching. The Dead Sea Scrolls also support the MT, with some words restored, indicating a strong consistency across these ancient witnesses.
תַּ֣חַת אָ֔וֶן רָאִ֖יתִי אָהֳלֵ֣י כוּשָׁ֑ן יִרְגְּז֕וּן יְרִיע֖וֹת אֶ֥רֶץ מִדְיָֽן׃ ס
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.
תחת און ראיתי אהלי כושן ירגזו׳ן יריעות ארץ מדין
5 words on the leather — 4 partly restored.
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 3:7
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.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כּוּשָׁן (kuwshan) refers to Cushan, a region in Arabia or Mesopotamia, possibly meaning 'their blackness.' The word appears in Habakkuk 3:7, where it is identified as a proper noun. The entries suggest it may derive from another Hebrew root, but they do not provide further details.
כּוּשָׁן n.pr., gent. vel terr., only Hb 3:7
ref
H3572 כּוּשָׁן
3572 Kuwshan koo-shawn'
perhaps from 3568; Cushan, a region of Arabia: -Cushan.
see HEBREW for 03568
כּוּשָׁן (ku.shan) — Cushan.
§ Cushan = "their blackness"
a place in Arabia or Mesopotamia
N-proper — Noun properHNpl
kushan: In the psalm of Habakkuk (Hab 3:7) "the tents of Cushan" are mentioned in an individualizing description of the effects of a theophany. Parallel is the phrase "the curtains of the land of Midian." Septuagint renders Cushan, kushan, by Aithiopon, reading perhaps kushim, or kushin (kushin). The context indicates that the same land or people is intended as the Old Testament elsewhere calls Cush, yet vaguely and not in any strict geographical usage that would limit it to Africa.
Cushan
Probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judg. 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan “of the two iniquities” (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.
(blackness), (Habakkuk 3:7) possibly the same as Cushan-rishathaim (Authorized Version Chushan-) king of Mesopotamia. (Judges 3:8,10)
→ Poetic form of Cush Hab 3:7
→ See ETHIOPIA
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
יְרִיעָה (yriy'ah) means 'curtain' or 'drape.' It is derived from a root meaning to tremble, suggesting a hanging fabric. The term appears in contexts related to coverings or partitions.
יְרִיעָה 54 n.f. curtain
base
H3407 יְרִיעָה curtain
3407 yriy`ah yer-ee-aw'
from 3415; a hanging (as tremulous):--curtain.
see HEBREW for 03415
יְרִיעָה (ye.ri.ah) — curtain.
curtain, drape
N-fp — Noun common · feminine plural constructHNcfpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
N-proper — Noun properHNpl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit