Isaiah 14:23 — Word Study
WLCוְשַׂמְתִּ֛יהָ לְמוֹרַ֥שׁ קִפֹּ֖ד וְאַגְמֵי־ מָ֑יִם וְטֵֽאטֵאתִ֙יהָ֙ בְּמַטְאֲטֵ֣א הַשְׁמֵ֔ד נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃ פ
BSAI will make hersûwm a placemôwrâsh [for the porcupine, a heritage] for owlsqippôwd [bittern] and for swamplandsʼăgam [pools of water, a state of chaos] I will sweep her awayṭûwʼ△ [with the besom of destruction, utterly annihilate] with the broommaṭʼăṭêʼ△ [the instrument of judgment] of destructionshâmad [to destroy, to desolate] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the supreme God] of Hoststsâbâʼ [the armies of heaven, the heavenly forces]
| Greek | English | Parsing |
|---|---|---|
| וְשַׂמְתִּ֛יהָ | and I will make it | Verb qal sequential perfect first person common singular, suffix |
| לְמוֹרַ֥שׁ | a possession of | Preposition, noun common masculine singular construct |
| קִפֹּ֖ד | hedgehog[s] | Noun common, masculine singular absolute |
| וְאַגְמֵי־ | and reed-pools of | Conjunction, noun common masculine plural construct |
| מָ֑יִם | water | Noun common, masculine plural absolute |
| וְטֵֽאטֵאתִ֙יהָ֙ | and I will sweep away it | Verb piel sequential perfect first person common singular, suffix |
| בְּמַטְאֲטֵ֣א | with a broom of | Preposition, noun common masculine singular construct |
| הַשְׁמֵ֔ד | destruction | Verb, Hiphil, infinitive absolute |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| צְבָאֽוֹת׃ פ | of hosts | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction,” declares the LORD of Hosts. |
| KJV | I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts. |
| ASV | I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the besom of destruction, saith Jehovah of hosts. |
| YLT | And have made it for a possession of a bittern, And ponds of waters, And daubed it with the mire of destruction, The affirmation of Jehovah of Hosts! |
| WEB | “I will also make it a possession for the porcupine, and pools of water. I will sweep it with the broom of destruction,” says Yahweh of Armies. |
| BBE | And I will make you a heritage for the hedgehog, and pools of water: and I will go through it with the brush of destruction, says the Lord of armies. |
Where they part company is הַשְׁמֵד — see How Translations Differ.
The sentence has two main clauses, each describing God's actions, with additional phrases providing details about the nature of the destruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַד
The sentence as the grammar sees it Open the tree ›
2 of 11 occur nowhere else in the Old Testament — words 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 — Isaiah 14:23
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 Judgment on Babylongenerated
Isaiah 14:23 proclaims the LORD's intention to make Babylon a desolate place, filled with creatures like owls and porcupines. This reflects God's judgment on Babylon for its pride and oppression, as seen in the surrounding verses. The imagery emphasizes the totality of destruction, transforming a once-great city into a chaotic wasteland, resonating with themes found in other prophetic texts such as Isaiah 13:21-22 and Jeremiah 50:39-40.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:21–22 | But desert creatures will lie down there, and howling creatures will fill her houses. Ostriches will dwell there, and wild goats will leap about. |
| 2 | Isaiah 34:11–15 | The desert owl and screech owl will possess it, and the great owl and raven will dwell in it. The LORD will stretch out over Edom a measuring line of chaos and a plumb line of destruction. |
| 3 | Jeremiah 50:39–40 | So the desert creatures and hyenas will live there and ostriches will dwell there. It will never again be inhabited or lived in from generation to generation. |
| 4 | Jeremiah 51:42–43 | The sea has come up over Babylon; she is covered in turbulent waves. |
| 5 | Zephaniah 2:14 | Herds will lie down in her midst, creatures of every kind. Both the desert owl and screech owl will roost atop her pillars. Their calls will sound from the window, but desolation will lie on the threshold, for He will expose the beams of cedar. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שׂים, ve.sam.Ti.hagenerated
The verb שׂים (siym) means to set, place, or make. It is used here in the first person singular form, indicating that God Himself will act to bring about this transformation. The root conveys a sense of establishing something firmly, which in this context refers to the establishment of desolation in Babylon.
This word appears frequently throughout the Hebrew Bible, often in contexts where God is appointing or determining the fate of nations or individuals. Its usage here underscores the certainty and authority of God's declaration regarding Babylon's destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has make for שׂים, and so do the KJV and ASV, maintaining the sense of God's active role in the destruction.
Sentence Structuregenerated
The main verb שַׂמְתִּי (samti), 'I will make', governs the sentence, indicating God's decisive action. The structure includes several noun phrases that describe what God will create and how He will execute His judgment.
The phrase בְּמַטְאֲטֵא (be.mat'ate') introduces the means of destruction, emphasizing the tool God uses to sweep away Babylon, which is a significant detail in understanding the nature of His judgment.
Septuagint Backgroundgenerated
The Septuagint translates שׂים as θήσω (thēsō), meaning 'I will place'. This choice reflects a direct correspondence to the Hebrew meaning of establishing or setting something in place, reinforcing the act of divine judgment.
For הַשְׁמֵד, the LXX uses ἀπώλειαν (apōleian), which conveys the idea of complete loss or destruction, aligning with the Hebrew's emphasis on annihilation.
In plain words — the whole versegenerated
Isaiah 14:23 describes God's declaration that He will make Babylon a desolate place for owls and swamplands. He will sweep it away with the broom of destruction. This verse emphasizes the totality of God's judgment against Babylon.
Frequently Asked Questionsgenerated
This imagery signifies desolation and abandonment, indicating that Babylon will be uninhabited and overrun by wild creatures.
The broom symbolizes the tool of judgment that God will use to sweep away Babylon, emphasizing the thoroughness of the destruction.
The term 'hosts' refers to God's authority over the armies of heaven, highlighting His power in executing judgment on nations.
This verse aligns with other prophetic declarations about Babylon's downfall, reinforcing the theme of divine judgment found throughout the prophetic literature.
Reflection Questionsgenerated
- What does this verse reveal about God's judgment and authority over nations?
- How can we understand the imagery of desolation in relation to God's intentions?
- In what ways does this passage challenge our understanding of divine justice?
- How might we apply the themes of destruction and renewal in our own lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will also make it a possession for the bittern,.... Instead of being possessed by any of the family of the king of Babylon.
Read John Gill on Isaiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
Read Robert Jamieson on Isaiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe bittern; a great water fowl, which thrusting its bill into some broken reed, or hollow thing, makes a great noise; which also delights in solitary places, as also in waterish grounds, such as those were about Babylon. Others render the word hedge-hog, or porcupine; but this being not considerable in itself, nor at all necessary for the clearing of the text, I shall not trouble the English reader with any discourse about it; and the learned may consult my Latin Synopsis. Pools of water: the ground about Babylon was of itself very moist and waterish, because of the great river Euphrates running by it, which was kept from overflowing the country with charge and labour; which being…
Read Matthew Poole on Isaiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:23 I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.Ver. 23. I will also make it a possession for the bittern.] Which is a kind of water fowl that maketh a hideous noise. And I will sweep it with the besom of destruction.] Scopa vastatrice verram eam, Vatab. I will not brush them for ornament, but sweep them, or rather scrub them to their ruin by my Persian Praedones, whom I will set upon them. And here the Jewish Rabbis acknowledge that they came to understand this text by hearing an Arabian woman mention a broom or a besom in her language, to her maid. Apollos, a learned teacher, may…
Read John Trapp on Isaiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) I will also make it a possession for the bittern . . .—Naturalists are not agreed as to the meaning of the noun. In the LXX. and Vulgate it appears as “hedgehog,” or “porcupine,” and the “tortoise,” “beaver,” “otter,” and “owl” have all been suggested by scholars. Its conjunction with “pelican in Isaiah 34:11 and Zephaniah 2:14, and with” pools of water “here, is in favour of some kind of water-fowl. The “hedgehog” frequents dry places, and not marshes, and does not roost, as in Zephaniah 2:14, on the capitals of ruined columns. On the whole, therefore, “bittern” (Botaurus stellaris) may as well stand. Pools of water.—These were the natural result of the breaking up of the canals…
Read Charles John Ellicott on Isaiah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. I will sweep it with the besom of destruction - "I will plunge it in the miry gulf of destruction"] I have here very nearly followed the Version of the Septuagint; the reasons for which see in the last note on De Poesi Hebr. Praelect, xxviii. The besom of destruction, as our Version renders it. במטאטא bematate. This, says Kimchi, is a Chaldee word: and it is worthy of remark that the prophet, writing to the Chaldeans, uses several words peculiar to their own language to point out the nature of the Divine judgments, and the causes of them. See Clarke on Jeremiah 10:11. Sixteen of Kennicott's MSS., and seventeen of De Rossi's, and one ancient of my own, have the word במטאטי…
Read AdamClarke on Isaiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges23. the bittern] (ch. Isaiah 34:11; Zephaniah 2:14). Usually rendered “hedgehog” (R.V. porcupine) in accordance with the LXX. and Vulg. and the analogy of Arabic. The bittern certainly suits the scene best, and it is said to have the hedgehog’s trick of rolling itself up into an unrecognisable mass. (Tristram, Natural History of the Bible, p. 243.) pools of water] marshes, caused by the overflow of the Euphrates when the dykes and canals were no longer kept in repair.
Read Cambridge on Isaiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleI will also make it a possession for the bittern - The word ‘bittern,’ in English, means a bird with long legs and neck, that stalks among reeds and sedge, feeding upon fish.
Read Albert Barnes on Isaiah 14 →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 will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction,” declares the LORD of Hosts.
“I will also make it a possession for the porcupine, and pools of water. I will sweep it with the broom of destruction,” says Yahweh of Armies.
“I will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction,” declares the LORD of Hosts.
“I will turn her into a place that is overrun with wild animals and covered with pools of stagnant water. I will get rid of her, just as one sweeps away dirt with a broom,” says the Lord who commands armies.
Tyndale line
I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the besom of destruction, saith Jehovah of hosts.
I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
And I wil make it a possession to ye hedgehogge, and pooles of water, and I will sweepe it with the besome of destruction, sayeth the Lord of hostes.
Strictly literal
And I will make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith Jehovah of hosts.
And have made it for a possession of a bittern, And ponds of waters, And daubed it with the mire of destruction, The affirmation of Jehovah of Hosts!
“And have made it for a possession of a hedgehog, || And ponds of waters, || And swept it with the broom of destruction,” || A declaration of YHWH of Hosts!
I will also make it a possession for the hedgehog, and pools of water: and I will sweep it with the besom of destruction, saith the Lord of hosts.
“I will also make her into a possession of owls, and into pools of water, and I will sweep her with the broom of destruction”—this is the declaration of Yahweh of hosts.
From the Latin
And I will make it a possession for the ericius and pools of waters, and I will sweep it and wear it out with a besom, saith the Lord of hosts.
Simplified
I will make Babylon into a place for water birds and into marshland. I will sweep her away with the broom of destruction, declares the Lord Almighty.”
And I will make you a heritage for the hedgehog, and pools of water: and I will go through it with the brush of destruction, says the Lord of armies.
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 (MT) of Isaiah 14:23 states, "I will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction," which is largely supported by the Dead Sea Scrolls (4Q59 and 1Qisaa), although some words are partially restored in the latter. The Septuagint (LXX) has a different word order and articles, but it matches 8 out of 11 words with the MT, indicating a general agreement on the content. The Samaritan Pentateuch does not have a direct witness for this verse, so it is not included in the comparison. Overall, while there are minor differences in wording and restoration, the essential message remains consistent across the witnesses.
וְשַׂמְתִּ֛יהָ לְמוֹרַ֥שׁ קִפֹּ֖ד וְאַגְמֵי־ מָ֑יִם וְטֵֽאטֵאתִ֙יהָ֙ בְּמַטְאֲטֵ֣א הַשְׁמֵ֔ד נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃ פ
8 of the 11 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.
[ושמתי׳ה] [למורש] [קפד] [ואגמי] [מים] [וטאטאתי׳ה] במטאטא [השמד] [נאם] [יהוה] [צבאות]
1 word on the leather — 10 supplied entire by an editor.
ושמתי למירש קפז אגמי מים וטאטאתי במטאטא השמד נואם יהוה צבאות
10 words on the leather — 1 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 Isaiah 14:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3fs
מוֹרָשׁ (mowrash) means 'a possession' and can also refer to 'delight' in a figurative sense. It is derived from another Hebrew word, but the entries do not provide further details on its range or specific uses in the Old Testament.
[מוֹרָשׁ] n.[m.] a possession
base
H4180 מוֹרָשׁ a possession
4180 mowrash mo-rawsh'
from 3423; a possession; figuratively, delight:--
possession, thought.
see HEBREW for 03423
מוֹרָשׁ (mo.rash) — possession.
possession
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
קִפֹּד (qippod) refers to a porcupine or hedgehog, described as a shrinking animal that rolls itself together. The term may also relate to a bird species, possibly the bittern, according to Strong's. The word is derived from a root meaning to roll up, indicating its defensive behavior.
קִפֹּד n.[m.] porcupine (fr. rolling itself together)
base
H7090 קִפֹּד porcupine (fr. rolling itself together)
7090 qippowd kip-pode'
or qippod {kip-pode'}; from 7088; a species of bird, perhaps
the bittern (from its contracted form):--bittern.
see HEBREW for 07088
קִפֹּד (qip.pod) — porcupine.
1) porcupine, hedgehog
1a) a shrinking animal
N-ms — Noun common · masculine singular absoluteHNcmsa
אֲגַם (agam) refers to a type of pool or marsh, specifically a troubled or muddy one. It can denote any kind of pool or pond and is associated with swamp reeds or rushes. The word is derived from a root meaning to collect water, indicating its connection to standing water.
אֲגַם n.[m.] troubled pool
troubled or muddy (gloomy) pools or marshes
any pool, pond
swamp-reed, rush
base
H98 אֲגַם troubled pool
98 'agam ag-am'
from an unused root (meaning to collect as water); a marsh;
hence a rush (as growing in swamps); hence a stockade of
reeds:--pond, pool, standing (water).
אֲגַם (a.gam) — pool.
1) pool, troubled pool
1a) troubled or muddy (gloomy) pools, marshes
1b) any pool, pond
1c) swamp reeds, reeds, rush(es)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpa — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
טֵאטֵא (tu) is a verb that means to sweep or sweep away. It appears in the context of destruction in Isaiah 14:23, where it is used in the Pilpel form.
[טֵאטֵא] vb. Pilpēl, only Is 14:23 and I will sweep it with the besom of destruction
ref
H2894 [טֵאטֵא] Pilpēl, and I will sweep it with the besom of destruction
2894 tuw' too
a primitive root; to sweep away:--sweep.
טֵאטֵא (tu) — to sweep.
(Pilpel) to sweep, sweep away
Conj | V-l-1cs | Suff — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp3fs
מַטְאֲטֵא (mat'ate') means 'broom' or 'besom,' indicating a tool used for cleaning. It is derived from the root word for removing dirt. This term appears only in Isaiah 14:23.
מַטְאֲטֵא n.[m.] broom, besom, only Is 14:23, v. foregoing [i.ab.aa].
done
H4292 מַטְאֲטֵא broom, besom
4292 mat'ate' mat-at-ay'
apparently a denominative from 2916; a broom (as removing
dirt (compare Engl. "to dust", i.e. remove dust)):--besom.
see HEBREW for 02916
מַטְאֲטֵא (mat.a.te) — broom.
broom, besom
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa