Isaiah 10:30 — Word Study
WLCצַהֲלִ֥י קוֹלֵ֖ךְ בַּת־ גַּלִּ֑ים הַקְשִׁ֥יבִי לַ֖יְשָׁה עֲנִיָּ֥ה עֲנָתֽוֹת׃
BSACry aloudtsâhal [with thy voice, shout out a warning] O Daughterbath [female child, a woman] of GallimGallîym [a place in Palestine, north of Jerusalem] Listenqâshab [hearken, pay attention, prick up your ears to hear] O LaishahLayish [a city north of Jerusalem, meaning lion] O wretchedʻânîy [poor, afflicted, depressed] AnathothʻĂnâthôwth [a city near Jerusalem, meaning answers to prayer]
| Greek | English | Parsing |
|---|---|---|
| צַהֲלִ֥י | cry aloud | Verb, Piel, imperative second person feminine singular |
| קוֹלֵ֖ךְ | voice your | Noun common masculine singular construct, suffix |
| בַּת־ | O daughter of | Noun common, feminine singular construct |
| גַּלִּ֑ים | Gallim | Noun proper |
| הַקְשִׁ֥יבִי | pay attention | Verb, Hiphil, imperative second person feminine singular |
| לַ֖יְשָׁה | O Laishah | Noun proper |
| עֲנִיָּ֥ה | O afflicted [one] | Adj |
| עֲנָתֽוֹת׃ | Anathoth | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cry aloud, O Daughter of Gallim! Listen, O Laishah! O wretched Anathoth! |
| KJV | Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. |
| ASV | Cry aloud with thy voice, O daughter of Gallim! hearken, O Laishah! O thou poor Anathoth! |
| YLT | Cry aloud [with] thy voice, daughter of Gallim, Give attention, Laish! answer her, Anathoth. |
| WEB | Cry aloud with your voice, daughter of Gallim! Listen, Laishah! You poor Anathoth! |
| BBE | Give a loud cry, daughter of Gallim; let Laishah give ear; let Anathoth give answer to her. |
Translations agree on the call to action and the urgency of the message.
The verse consists of a main call followed by two imperative and exclamatory phrases, highlighting the urgency of the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָהַל
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 10:30
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 — A Call to the Cities of Judahgenerated
Isaiah 10:30 is part of a prophetic message where Isaiah addresses the cities of Judah, calling them to pay attention to the impending danger. The verse highlights the urgency of the situation, as the people are encouraged to listen and respond to the warning. This call is directed specifically to the Daughter of Gallim, Laishah, and Anathoth, each representing different aspects of the region's plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:44 | But Saul had given his daughter Michal, David’s wife, to Palti son of Laish, who was from Gallim. |
| 2 | Judges 18:7–29 | So the five men departed and came to Laish, where they saw that the people were living securely, like the Sidonians, tranquil and unsuspecting. There was nothing lacking in the land and no oppressive ruler. And they were far away from the Sidonians and had no alliance with anyone. |
| 3 | Joshua 21:18 | Anathoth, and Almon—four cities, together with their pasturelands. |
| 4 | 1 Kings 2:26 | Then the king said to Abiathar the priest, “Go back to your fields in Anathoth. Even though you deserve to die, I will not put you to death at this time, since you carried the ark of the Lord GOD before my father David, and you suffered through all that my father suffered.” |
| 5 | Jeremiah 1:1 | These are the words of Jeremiah son of Hilkiah, one of the priests in Anathoth in the territory of Benjamin. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — צַהֲלִ֥י, tza.ha.Ligenerated
The verb צָהַל (tsahal) means to cry out or shout, often associated with vocal expressions of joy or alarm. In this context, it is an imperative directed at the Daughter of Gallim, urging her to raise her voice in a warning. The Piel form indicates an active and intense action, emphasizing the urgency of the call.
This word conveys not just a sound but an emotional response, reflecting the distress of the people in the face of danger. The use of the imperative form indicates that the speaker is commanding action, highlighting the seriousness of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse share a common understanding of the call to the cities.
Sentence Structuregenerated
The verse consists of multiple clauses, with two main verbs: צַהֲלִ֥י (cry aloud) and הַקְשִׁ֥יבִי (pay attention). Each verb is directed at different subjects, creating a rhythmic call to action.
The structure emphasizes the urgency of the message, with the imperative verbs leading the sentence and the nouns following to specify the audience.
Septuagint Backgroundgenerated
The Septuagint translates בַּת־ as θυγάτηρ (thugatēr), which also means 'daughter'. This choice maintains the familial and communal aspect of the call, emphasizing the relationship between the speaker and the cities addressed.
The use of ἐπακούσεται for הַקְשִׁ֥יבִי suggests a focus on listening attentively, aligning with the urgency of the call in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 10:30 calls out to the cities of Gallim, Laishah, and Anathoth, urging them to listen and respond to the warning of impending danger. This verse highlights the urgency of the situation, as the prophet emphasizes the need for the people to pay attention.
Frequently Asked Questionsgenerated
The Daughter of Gallim represents the people of that city, and the call is a warning for them to pay attention to the dangers approaching.
These cities are part of the region facing threats, and including them emphasizes the widespread nature of the warning.
The term 'afflicted' highlights the suffering and distress of the people in Anathoth, indicating their vulnerable state during this time.
This verse reflects Isaiah's role as a prophet who warns the people of impending judgment and calls them to respond with urgency.
Reflection Questionsgenerated
- In what ways can I be more attentive to warnings in my own life?
- How can I respond to calls for help in my community, like the cities in this verse?
- What does it mean to be 'afflicted' in today's context, and how can I support those who are?
- How can I apply the urgency of this call to my own spiritual life and the lives of those around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 10:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLift up that voice, O daughter of Gallim,.... In a mournful and lamentable manner, and yet with such a clear loud voice, as to be heard afar off: the word is sometimes used for making a joyful sound,
Read John Gill on Isaiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages: Onward gradual march of Sennacherib's army toward Jerusalem, and the panic of the inhabitants, vividly pictured before the eyes.
Read Robert Jamieson on Isaiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO daughter of Gallim: Jerusalem was the mother city, and lesser towns are commonly called her daughters, as hath been oft noted.
Read Matthew Poole on Isaiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:30 Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.Ver. 30. Lift up thy voice.] Heb., Hinni, i.e., claram vocem ede, eamque lugubrem, make a grievous outcry, eiula, quiritare; nam certa tibi imminet vastitas, for thou art undone. O poor Anathoth.] Jeremiah’ s country; "poor," because plundered.
Read John Trapp on Isaiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Cause it to be heard unto Laish, O poor Anothoth - "Hearken unto her, O Laish; answer her, O Anathoth!"] I follow in this the Syriac Version. The prophet plainly alludes to the name of the place, and with a peculiar propriety, if it had its name frown its remarkable echo. " ענתות anathoth, responsiones: eadem ratio nominis, quae in בית ענת beith anath, locus echus; nam hodienum ejus rudera ostenduntur in valle, scil. in medio montium, ut referent Robertus in Itiner. p. 70, et Monconnysius, p. 301." Simonis Onomasticon Vet. Test. - L. Anathoth - Answers, replies; for the same reason that Bethany, בית ענת beith anath, had its name, the house of echo; the remains of which are still…
Read AdamClarke on Isaiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges30. Shriek loudly, O daughter of Gallim; listen, O Laishah. Neither of these places can be identified. O poor Anathoth] Translate, with a slight change of pointing, answer her, O Anathoth. Anathoth (‘Anâta) is about three miles N.N.E. from Jerusalem.
Read Cambridge on Isaiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleLift up thy voice - That is, cry aloud from alarm and terror. The prophet here changes the manner of describing the advance of Sennacherib.
Read Albert Barnes on Isaiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through
Read Daniel Denison Whedon on Isaiah 10 →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
Cry aloud, O Daughter of Gallim! Listen, O Laishah! O wretched Anathoth!
Cry aloud with your voice, daughter of Gallim! Listen, Laishah! You poor Anathoth!
Cry aloud, O Daughter of Gallim! Listen, O Laishah! O wretched Anathoth!
Shout out, daughter of Gallim! Pay attention, Laishah! Answer her, Anathoth!
Tyndale line
Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
Cry aloud with thy voice, O daughter of Gallim! hearken, O Laishah! O thou poor Anathoth!
Cry aloud with thy voice, O daughter of Gallim! hearken, O Laishah! O thou poor Anathoth!
Lift up thy voice, O daughter of Gallim: cause it to be heard to Laish, O poor Anathoth.
Lift vp thy voyce, O daughter Gallim, cause Laish to heare, O poore Anathoth.
Strictly literal
Lift up thy voice, daughter of Gallim! Hearken, O Laish! — Poor Anathoth!
Cry aloud [with] thy voice, daughter of Gallim, Give attention, Laish! answer her, Anathoth.
Cry aloud [with] your voice, daughter of Gallim, || Give attention, Laish! Answer her, Anathoth.
Let thy voice resound, O daughter of Gallim; listen Layshah; O poor 'Anathoth!
Cry aloud, daughter of Gallim! Give attention, Laishah! You poor Anathoth!
From the Latin
Lift up thy voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.
Simplified
Shout out a warning, people of Gallim! Pay attention, those living in Laishah! You poor people of Anathoth!
Give a loud cry, daughter of Gallim; let Laishah give ear; let Anathoth give answer to her.
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 show agreement in the overall message, though the Septuagint's word order differs. The Dead Sea Scrolls provide partial matches with the Masoretic Text, confirming the core elements of the verse, while one scroll shows some restored words.
צַהֲלִ֥י קוֹלֵ֖ךְ בַּת־ גַּלִּ֑ים הַקְשִׁ֥יבִי לַ֖יְשָׁה עֲנִיָּ֥ה עֲנָתֽוֹת׃
6 of the 8 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.
צהלי קול׳ך בת גלים הקשיבי ליש עניה ענתות
8 words on the leather.
[צהלי] [קול׳ך] [בת] גלים [הקשיבי] [לישה] [עניה] [ענתות]
nothing on the leather here — 1 partly restored, 7 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 10:30
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.
צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.
[צָהַל] vb. neigh, cry shrilly
base
[צָהַל] vb. Hiph. make shining;—ψ 104:15.
ref
H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining
6670 tsahal tsaw-hal'
a prim root; to gleam, i.e. (figuratively) be cheerful; by
transf. to sound clear (of various animal or human
expressions):--bellow, cry aloud (out), lift up, neigh,
rejoice, make to shine, shout.
צָהַל (tsa.hal) — to cry out.
1) to neigh, cry shrilly
1a) (Qal)
1a1) to neigh (of men as stallions-fig.)
1a2) (Piel) to cry shrilly (in distress)
צָהַל (tsa.hal) — to shine.
(Hiphil) to make shining
V-Qal-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp2fs — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — 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…
גַּלִּים (galliym) refers to 'heaps' or 'springs' and is the plural form of a related word. It is also the name of a location in Palestine, north of Jerusalem, known as Gallim, which is mentioned in connection with Michal, Saul's daughter. The entries do not indicate any significant disagreement among the lexicons.
גַּלִּים n.pr.loc. (heaps);—place N. of Jerus.
base
H1554 גַּלִּים (heaps)
1554 Galliym gal-leem'
plural of 1530; springs; Gallim, a place in
Palestine:--Gallim.
see HEBREW for 01530
גַּלִּים (gal.lim) — Gallim.
§ Gallim = "springs"
a place north of Jerusalem, home town of the man to whom Michal, Saul's daughter, David's wife, was given as wife by Saul even though she was already married to David
N-proper — Noun properHNpl
gal'-im (gallim), "heaps"): Probably two distinct places:
(1) A town mentioned among the 11 additional cities of Judah which are in the Septuagint appended to Jos 15:59, and have altogether disappeared from the Hebrew text. It occurs between Karem (`Ain Kairem) and Baither (Bettir); it is probably the large and flourishing village of Beit Jala, near Bethlehem.
(2) Gallim is mentioned in Isa 10:30; not far from Laishah and Anathoth and certainly North of Jerusalem. It was the home of Palti the son of Laish (1Sa 25:44), and it is by many authorities identified with the Gilgal on the North border of Judah (Jos 15:7), the Geliloth of the parallel passage (
Gallim
Heaps, (1 Sam. 25:44; Isa. 10:30). The native place of Phalti, to whom Michal was given by Saul. It was probably in Benjamin, to the north of Jerusalem.
(fountains). This is given as the native place of the man to whom Michal, David’s wife, was given. (1 Samuel 25:44) There is no clue to the situation of the place. The name occurs again in the catalogue of places terrified at the approach of Sennacherib. (Isaiah 10:30)
who heap up; who cover
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Impv-2fs — Verb · Hiphil · imperative second person feminine singularHVhv2fs
לַ֫יִשׁ (la.yish) refers to Laish, meaning "lion," and is associated with two locations in ancient Palestine: the former name of Dan in northern Canaan and a site near Jerusalem. It also identifies a man, the father of Palti, who was married to Michal, as noted in 1 Samuel 25:44. The lexicons provide various contexts for the name, but there is no significant disagreement among them.
לַ֫יִשׁ n.pr.loc. former name of Dan, in extreme north of Canaan
base
לַ֫יִשׁ n.pr.m. father of Michal's second husband
H3919a לַ֫יִשׁ former name of Dan, in extreme north of Canaan H3919b לַ֫יִשׁ, לוּשׁ father of Michal's second husband H3919c לַ֫יְשָׁה N. of Jerus.
3919 Layish lah'-yish
the same as 3918; Laish, the name of two places in
Palestine:--Laish. Compare 3889.
see HEBREW for 03918
see HEBREW for 03889
לַ֫יִשׁ (la.yish) — Laish.
Laish = "lion"
an early name for Dan, a town in northern Israel
Another name of dan (דָּן "Dan" H1835G)
לַ֫יִשׁ (la.yish) — Laish.
A man living at the time of United Monarchy, first mentioned at 1Sa.25.44;
father of: Palti (H6406H)
Another spelling of lush (לוּשׁ "Laish" H3889)
§ Laish = "lion"
father of Phaltiel, the man to whom king Saul gave his daughter Michal in marriage even though she was already married to David
לַ֫יְשָׁה (lay.shah) — Laishah.
§ Laish = "lion"
a place north of Jerusalem
N-proper — Noun properHNpl
la-i'-sha, la'-ish-a (layshah, the King James Version, Laish): A place named in Isa 10:30 with Gallim and Anathoth. It should apparently be sought on the North of Jerusalem. Some would identify Gallim with Beit Jala, near Bethlehem. Conder suggests `Isawiyeh on the eastern slope, to the North-Northeast of the Mount of Olives.
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAafsa
wun.
See NUMBER.
עֲנָתוֹת (Anathoth) refers to a city in Benjamin, located about 3 miles northeast of Jerusalem, known as the birthplace of the prophet Jeremiah. It also denotes two individuals from the tribe of Benjamin. The name is interpreted as "answers to prayer." The entries consistently identify its geographical and personal significance.
עֲנָתוֹת and עֲנָתֹת n.pr.
loc. c. 3 miles NNE. from Jerusalem
m.
base
H6068 עֲנָתוֹת and עֲנָתֹת c. 3 miles NNE. from Jerusalem
6068 `Anathowth an-aw-thoth'
plural of 6067; Anathoth, the name of two Israelites, also of
a place in Pal:--Anathoth.
see HEBREW for 06067
עֲנָתוֹת (a.na.tot) — Anathoth.
Anathoth = "answers to prayer"
a city of Benjamin allotted to the priest; located approximately 3 miles (5 km) from Jerusalem; birthplace of the prophet Jeremiah
Also named: an.to.ti (עַנְּתֹתִי "Anathoth" H6069)
עֲנָתוֹת (a.na.tot) — Anathoth.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, only mentioned at 1Ch.7.8;
son of: Becher (H1071);
brother of: Zemirah (H2160), Joash (H3135), Eliezer (H0461I), Elioenai (H0454I), Omri (H6018H), Jeremoth (H3406H), Abijah (H0029K) and Alemeth (H5964H)
§ Anathoth = "answers to prayer"
1) son of Becher and grandson of Benjamin
2) one of the heads of the people who signed the covenant with Nehemiah
3) a city of Benjamin allotted to the priest; located approximately 3 miles (5 km) from Jerusalem; birthplace of the prophet Jeremiah
עֲנָתוֹת (a.na.tot) — Anathoth.
N-proper — Noun properHNpl
an'-a-thoth (`anathoth; Anathoth): A town which lay between Michmash and Jerusalem (Isa 10:30), in the territory of Benjamin, assigned to the Levites (Jos 21:18). It was the native place of Abiathar (1Ki 2:26), and of the prophet Jer (Jer 1:1; 11:21 ff, etc.). Here lay the field which, under remarkable circumstances, the prophet purchased (Jer 32:7 ff). Two of David's distinguished soldiers, Abiezer (2Sa 23:27) and Jehu (1Ch 12:3), also hailed from Anathoth. It was again occupied by the Benjamites after the return…
Anathoth
The name of one of the cities of refuge, in the tribe of Benjamin (Josh. 21:18). The Jews, as a rule, did not change the names of the towns they found in Palestine; hence this town may be regarded as deriving its name from the goddess Anat. It was the native place of Abiezer, one of David’s “thirty” (2 Sam. 23:27), and of Jehu, another of his mighty men (1 Chr. 12:3). It is chiefly notable, however, as the birth-place and usual residence of Jeremiah (Jer. 1:1; 11:21-23; 29:27; 32:7-9). It suffered greatly from the army of Sennacherib, and only 128 men returned to it from the Exile (Neh. 7:27;
a priests’ city belonging to the tribe of Benjamin, with "suburbs." (Joshua 21:18; 1 Chronicles 6:60) Anathoth lay about three miles from Jerusalem. (Isaiah 10:30) The cultivation of the priests survives in tilled fields of grain, with figs and olives. There are the remains of walls and strong foundations, and the quarries still supply Jerusalem with building stones.