Isaiah 1:12 — Word Study
WLCכִּ֣י תָבֹ֔אוּ לֵרָא֖וֹת פָּנָ֑י מִי־ בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃
BSAWhenkîy you comebôwʼ▸ [to worship] to appearrâʼâh before Mepânîym [my face, my presence] whomîy [what person, which one] has requiredbâqash■ [demanded, asked for] thiszôʼth ◂of youyâd [at your hand, from you] this tramplingrâmaç [specifically, this act of, treading down, stomping on] of My courtschâtsêr [my holy places, my sanctuary]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | if | Particle |
| תָבֹ֔אוּ | you come | Verb, Qal, imperfect second person masculine plural |
| לֵרָא֖וֹת | to present yourselves | Preposition, verb niphal infinitive construct common |
| פָּנָ֑י | presence my | Noun common masculine plural construct, suffix |
| מִי־ | who? | Pronoun |
| בִקֵּ֥שׁ | did he require | Verb, Piel, perfect third person masculine singular |
| זֹ֛את | this | Particle |
| מִיֶּדְכֶ֖ם | from hand your | Preposition, noun common both singular construct, suffix |
| רְמֹ֥ס | to trample | Verb, Qal, infinitive construct common |
| חֲצֵרָֽי׃ | courts my | Noun common both plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you come to appear before Me, who has required this of you— this trampling of My courts? |
| KJV | When ye come to appear before me, who hath required this at your hand, to tread my courts? |
| ASV | When ye come to appear before me, who hath required this at your hand, to trample my courts? |
| YLT | When ye come in to appear before Me, Who hath required this of your hand, To trample My courts? |
| WEB | When you come to appear before me, who has required this at your hand, to trample my courts? |
| BBE | At whose request do you come before me, making my house unclean with your feet? |
The translations agree here on the meaning of the verse, particularly regarding the actions described.
The verse is structured around a main clause with an interrogative clause and a descriptive noun phrase, emphasizing the questioning of the people's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbבּוֹא
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 — Isaiah 1:12
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 Critique of Empty Worshipgenerated
Isaiah 1:12 is part of a larger section where God expresses His displeasure with the rituals of His people. They come to worship but engage in actions that trample His courts, indicating a disconnect between their outward expressions and their true intentions. This theme of genuine worship versus empty rituals is echoed throughout the prophetic literature, emphasizing the need for authenticity in the relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 58:1–2 | “Cry aloud, do not hold back! Raise your voice like a ram’s horn. Declare to My people their transgression and to the house of Jacob their sins. |
| 2 | Exodus 23:17 | Three times a year all your males are to appear before the Lord GOD. |
| 3 | Exodus 34:23 | Three times a year all your males are to appear before the Lord GOD, the God of Israel. |
| 4 | Deuteronomy 16:16 | Three times a year all your men are to appear before the LORD your God in the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. No one should appear before the LORD empty-handed. |
| 5 | Ecclesiastes 5:1 | Guard your steps when you go to the house of God. Draw near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — רְמֹ֥ס, re.Mosgenerated
The verb רָמַס (ramas) means to trample or tread upon, often with a connotation of oppression or violence. It suggests a heavy, disrespectful action, particularly in the context of worship, where such behavior is intolerable in the presence of God.
In this verse, it highlights the serious nature of trampling God's courts, which signifies a lack of reverence for His holy space. The use of this verb underscores the gravity of the people's actions as they approach God without the proper attitude.
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 in the verse is בִקֵּ֥שׁ, did he require, which governs the entire sentence. The structure includes a prepositional phrase indicating the action of coming, followed by a noun phrase describing the subject's presence before God, and a series of clauses that detail the actions being questioned.
The Hebrew word order places emphasis on the actions taken by the people, highlighting the disconnect between their worship and their behavior. This structure effectively conveys God's challenge to their sincerity.
Septuagint Backgroundgenerated
The Septuagint translates רְמֹ֥ס as πατεῖν (to tread), which retains the sense of trampling but may imply a broader interpretation of the act, suggesting not just physical trampling but also a disregard for the sanctity of worship.
This choice reflects the translators' understanding of the seriousness of the act in the context of worship, emphasizing the need for respect in approaching God.
In plain words — the whole versegenerated
Isaiah 1:12 shows God questioning His people's worship. He asks who has required them to come and trample His courts, highlighting that their actions do not reflect true devotion. This passage emphasizes the importance of sincere worship and respect for God's holy spaces.
Frequently Asked Questionsgenerated
To trample God's courts means to disrespect His holy places through insincere worship or actions that contradict the reverence due to Him.
God questions their worship because it is accompanied by actions that show a lack of seriousness and respect for the sanctity of worship.
We can ensure our worship is sincere by aligning our actions and attitudes with a genuine desire to honor and respect God.
This passage teaches that rituals in worship are meaningless if not accompanied by true devotion and respect for God.
Reflection Questionsgenerated
- In what ways can I ensure my worship is sincere and not merely a ritual?
- How do I show respect for God's presence in my daily life?
- What are some actions I can take to align my heart with my worship?
- How can I encourage others to approach worship with genuine reverence?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of true worship versus empty rituals, arguing from its implications for the faithful.
As for the burdensome sacrifices and the troublesome scrupulousness of their ceremonies and oblations, no one should blame the Jews,Early Church Fathers on Isaiah 1 →
Now this is the spiritual victim which has set aside the earlier sacrifice.… The gospel teaches what God demands. “The hour is coming,” he says,Early Church Fathers on Isaiah 1 →
For who indeed sought these things from your hands? Let the Ebionites hear, who after the passion of Christ think that the Law has been abolished and should be observed.Early Church Fathers on Isaiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen ye come to appear before me,.... At the grand festivals of the passover, pentecost, and tabernacles, at which times all the males in Israel appeared before God, Exodus 23:17 who hath required
Read John Gill on Isaiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen ye come to appear before me, who hath required this at your hand, to tread my courts?
Read Robert Jamieson on Isaiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen ye come to appear before me, upon the three solemn feasts, 34:23, or upon other occasions. Who hath required this at your hands, to wit, in this manner, and upon these terms? The thing that I commanded was not only nor chiefly that you should offer external sacrifices to me, but that you should do it with true repentance for all your sins, with faith in my promises, with hearty love to me, and sincere resolutions of devoting yourselves to my service, without which you offer me a dead carcass instead of a living sacrifice. My courts; the courts of my temple, which were two, that of the priests, and that where the people assembled, . So this reproof seems to be directed against both…
Read Matthew Poole on Isaiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:12 When ye come to appear before me, who hath required this at your hand, to tread my courts?Ver. 12. When ye come to appear before me.] Heb., To be seen; else all had been lost. Hypocrisy is very ostentous, it would be noted and noticed; whereas true devotion desireth not to be seen of any save him who seeth in secret. Who hath required this at your hand?] This is God’ s voice to all superstitious will-worshippers and carnal gospellers. "Friend, how camest thou in hither?" Who sent for thee to my service? Who hath forewarned this generation of vipers to flee from the wrath to come? What hast thou to do to take up my name? &c., to tread my courts, to pollute my presence? "This is…
Read John Trapp on Isaiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) When ye come to appear before me.—Literally, before my face. This is the meaning given by the present Hebrew text, and it is, of course, adequate. The Syriac version and some modern scholars (e.g., Cheyne) adopt a reading which gives to see my face. In either case the implied thought is that the worshippers believed they came into the more immediate presence of Jehovah when, they entered the Temple courts. To “appear before God” was the normal phrase for visiting the Temple at the three great Feasts and other solemn occasions (Exodus 34:23; Psalms 42:3; Psalms 84:7).
Read Charles John Ellicott on Isaiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. When ye come to appear] Instead of לראות leraoth, to appear, one MS. has לראות liroth, to see. See De Rossi. The appearing before God here refers chiefly to the three solemn annual festivals. See Exodus 23:14. Tread my courts (no more)] So the Septuagint divide the sentence, joining the end of this verse to the beginning of the next: Πατειντηναυληνμου, ουπροσθησεσθε; "To tread my court ye shall not add-ye shall not be again accepted in worship."
Read AdamClarke on Isaiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. to appear before me] R.V. marg. (following one Hebr. MS.) suggests to see my face, which is grammatically easier. It is thought that here and elsewhere the traditional text has substituted the passive for the active so as to avoid the appearance of anthropomorphism. On either view the phrase is a technical one, denoting the act of worship in the sanctuary: Exodus 23:15; Exodus 23:17; Exodus 34:20; Exodus 34:23; Deuteronomy 16:16; Deuteronomy 31:11; 1 Samuel 1:22. to tread] Better to trample; the idea of desecration is implied. This ending of the question seems weak: LXX. transfers the clause to the beginning of the next verse: “My courts ye shall no more trample; to bring oblations is…
Read Cambridge on Isaiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen you come to appear before me - The temple was in Jerusalem, and was regarded as the habitation, or dwelling-place, of the God of Israel.
Read Albert Barnes on Isaiah 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
When you come to appear before Me, who has required this of you— this trampling of My courts?
When you come to appear before me, who has required this at your hand, to trample my courts?
When you come to appear before Me, who has required this of you—this trampling of My courts?
When you enter my presence, do you actually think I want this – animals trampling on my courtyards?
Tyndale line
When ye come to appear before me, who hath required this at your hand, to tread my courts?
When ye come to appear before me, who hath required this at your hand, to trample my courts?
When ye come to appear before me, who hath required this at your hand, to trample my courts?
When ye come to appear before me, who hath required this at your hand, to tread my courts?
When ye come to appeare before me, who required this of your hands to tread in my courts?
Strictly literal
When ye come to appear before me, who hath required this from your hand — to tread my courts?
When ye come in to appear before Me, Who hath required this of your hand, To trample My courts?
When you come to appear before Me, || Who has required this of your hand, || To trample My courts?
When ye come to appear in my presence—who hath required this at your hand, to tread down my courts?
When you come to appear before me, who has required this of you, to trample my courts?
From the Latin
When you came to appear before me, who required these things at your hands, that you should walk in my courts?
Simplified
When you come to appear before me in worship, who asked you to proudly tramp around my courts?
At whose request do you come before me, making my house unclean with your feet?
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 closely in wording, with 10 of the 10 words matched. The Dead Sea Scrolls also support the MT, with minor variations in restoration, indicating a consistent tradition in the text.
כִּ֣י תָבֹ֔אוּ לֵרָא֖וֹת פָּנָ֑י מִי־ בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃
10 of the 10 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.
כיא תבאו לראות פנ׳י מי בקש זואת מיד׳כם לרמוס חצר׳י
10 words on the leather.
[כי] [תבאו] [לראות] [פנ׳י] [מי] [בקש] זאת מיד׳כם רמס חצר׳י
3 words on the leather — 1 partly restored, 6 supplied entire by an editor.
[כי] [תבאו] [לראות] [פנ׳י] [מי] [בקש] זאת [מיד׳כם] [רמס] [חצר׳י]
1 word on the leather — 9 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 Isaiah 1:12
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
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/Sp1bs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2mp
רָמַס (ramas) is a Hebrew verb meaning to trample or tread upon. It is a primitive root that conveys the action of stepping heavily, often in a way that implies oppression or force. The verb appears in both the Qal form, indicating active tramping, and the Niphal form, suggesting a passive state of being trampled.
רָמַס vb. trample
Qal trample
Niph. be trampled
base
H7429 רָמַס trample
7429 ramac raw-mas'
a primitive root; to tread upon (as a potter, in walking or
abusively):--oppressor, stamp upon, trample (under feet),
tread (down, upon).
רָמַס (ra.mas) — to trample.
1) to trample
1a) (Qal)
1a1) to trample
1a2) trampler (participle)
1b) (Niphal) to be trampled
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
N-cp | Suff — Noun common both plural construct · suffixHNcbpc/Sp1bs