Isaiah 18:4 — Word Study
WLCכִּי֩ כֹ֨ה אָמַ֤ר יְהוָה֙ אֵלַ֔י אֶשְׁקֳטָ֖ה וְאַבִּ֣יטָה בִמְכוֹנִ֑י כְּחֹ֥ם צַח֙ עֲלֵי־ א֔וֹר כְּעָ֥ב טַ֖ל בְּחֹ֥ם קָצִֽיר׃
BSAForkîy this is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has toldʼâmar■ meʼêl I will quietlyshâqaṭ [be at peace, still] look onnâbaṭ from My dwelling placemâkôwn [My fixed place, foundation] like shimmeringtsach heatchôm [clear heat, dazzling] inʻal the sunshineʼôwr [light, warmth] like a cloudʻâb [thick cloud] of dewṭal [moisture, refreshing] in the heatchôm [warmth, summer] of harvestqâtsîyr [the time of gathering, reaping]
| Greek | English | Parsing |
|---|---|---|
| כִּי֩ | for | Particle |
| כֹ֨ה | thus | Adverb |
| אָמַ֤ר | he said | Verb, Qal, perfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֵלַ֔י | to me | Preposition, suffix |
| אֶשְׁקֳטָ֖ה | I will remain quiet | Verb, Qal, infinitive construct first person common singular |
| וְאַבִּ֣יטָה | and I will pay attention | Conjunction, verb hiphil infinitive construct first person common singular |
| בִמְכוֹנִ֑י | in place my | Preposition, noun common masculine singular construct, suffix |
| כְּחֹ֥ם | like heat | Preposition, verb qal infinitive construct common |
| צַח֙ | dazzling | Adj |
| עֲלֵי־ | with | Preposition |
| א֔וֹר | light | Noun common, feminine singular absolute |
| כְּעָ֥ב | like a cloud of | Preposition, noun common masculine singular construct |
| טַ֖ל | dew | Noun common, masculine singular absolute |
| בְּחֹ֥ם | in [the] heat of | Preposition, verb qal infinitive construct common |
| קָצִֽיר׃ | harvest | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For this is what the LORD has told me: “I will quietly look on from My dwelling place, like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest.” |
| KJV | For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. |
| ASV | For thus hath Jehovah said unto me, I will be still, and I will behold in my dwelling-place, like clear heat in sunshine, like a cloud of dew in the heat of harvest. |
| YLT | For thus said Jehovah unto me, 'I rest, and I look on My settled place, As a clear heat on an herb. As a thick cloud of dew in the heat of harvest. |
| WEB | For Yahweh said to me, “I will be still, and I will see in my dwelling place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.” |
| BBE | For this is what the Lord has said to me: I will be quiet, watching from my place; like the clear heat when the sun is shining, like a mist of dew in the heat of summer. |
Translations agree on the meaning of אֶשְׁקֳטָ֖ה — see How Translations Differ.
The verse consists of a main clause followed by two similes that illustrate God's manner of observation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 18:4
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 Observation During Harvestgenerated
Isaiah 18:4 describes a moment when the LORD communicates His intention to observe quietly from His dwelling. This verse is set against the backdrop of a harvest, a time of gathering and reaping, emphasizing God's watchful presence during significant moments in life. The surrounding verses highlight the call to the people of the world to heed the signs of God's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:21 | For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity. The earth will reveal her bloodshed and will no longer conceal her slain. |
| 2 | Psalm 132:13–14 | For the LORD has chosen Zion; He has desired it for His home: |
| 3 | Hosea 5:15 | Then I will return to My place until they admit their guilt and seek My face; in their affliction they will earnestly seek Me.” |
| 4 | Isaiah 18:7 | At that time gifts will be brought to the LORD of Hosts— from a people tall and smooth-skinned, from a people widely feared, from a powerful nation of strange speech, whose land is divided by rivers— to Mount Zion, the place of the Name of the LORD of Hosts. |
| 5 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֶשְׁקֳטָ֖ה, 'esh.ko.tahgenerated
The verb שָׁקַט (shaqat) means to be quiet or at peace. It is in the infinitive form, indicating a future action — 'I will remain quiet.' This word conveys a sense of tranquility and stillness, suggesting God's calm observation.
This quietness is contrasted with the bustling activity of harvest, where the heat and dew symbolize both the intensity of the season and the refreshing nature of God's presence. The use of the verb here emphasizes God's intentional and peaceful oversight.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of אֶשְׁקֳטָ֖ה as 'I will remain quiet' or similar phrases, reflecting the calmness of God's observation.
Sentence Structuregenerated
The main verb of the verse is אָמַר ('amar), meaning 'he said'. The sentence structure is built around this verb, with several phrases elaborating on God's declaration.
The clauses are organized to emphasize God's statement and His intended actions, with prepositional phrases detailing the manner of His observation, likening it to heat and dew.
Septuagint Backgroundgenerated
The Septuagint translates אֶשְׁקֳטָ֖ה as ἀναπαύσομαι (anapausomai), meaning 'I will rest'. This choice highlights a slight interpretive shift, suggesting a deeper sense of peace and stillness in God's observation.
This translation reflects the translators' understanding of God's nature as one who observes with tranquility and assurance.
In plain words — the whole versegenerated
Isaiah 18:4 shares the LORD's message to the prophet, expressing His intention to quietly observe from His dwelling place. He compares His observation to shimmering heat and refreshing dew during the harvest, illustrating His calm presence amidst significant events.
Frequently Asked Questionsgenerated
It signifies God's peaceful observation, indicating that He is aware of the events unfolding without intervening directly at that moment.
The comparisons emphasize the intensity and refreshment of His presence during the harvest, suggesting that He is both a source of warmth and sustenance.
The harvest symbolizes a time of gathering and reaping, reflecting God's oversight during crucial moments in life.
It connects with themes in other passages where God's attentive presence is highlighted, such as in Psalm 139:7, where it speaks of God's omnipresence.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's quiet presence?
- How can I cultivate a sense of peace and stillness in my own life, reflecting God's tranquility?
- What does it mean for me to observe the world around me as God does?
- How can I prepare for the 'harvest' times in my life, trusting in God's oversight?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on God's promise of observation and peace, as noted by Jerome in his writings.
Because this is what the Lord says to me, I will rest and observe in my place: just as the bright midday light is, and like the clouds of dew in the day of harvest.Early Church Fathers on Isaiah 18 →
Because this is what the Lord said to me: I will rest, and I will consider in my place. What is it that the Lord said to the Prophet? This is what follows: until what I have commanded comes, I will rest in my seat: as the Jews believe,Early Church Fathers on Isaiah 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 18:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor so the Lord said unto me,.... The prophet Isaiah, both what goes before, and follows after: I will take my rest; these are not the words of the prophet, as some think, like those of Habakkuk,
Read John Gill on Isaiah 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.
Read Robert Jamieson on Isaiah 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will take my rest, I will sit still, and not bestir myself, either to help this people, or to hinder their enemies. God is said in Scripture to rest or sit still, when he doth not work on the behalf of a person or people; as, on the contrary, he is said to bestir himself when he acts for them. I will consider; or, I will contemplate or look upon them, to wit, the people of whom I am here speaking. So it is only an ellipsis of the pronoun. Now God’ s looking in Scripture is variously used; sometimes in way of favour and mercy, as , &c.; and sometimes in a way of anger and judgment, as , and, as I humbly conceive, in this place. I know some learned men render this and the next word, I will…
Read Matthew Poole on Isaiah 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 18:4 For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, [and] like a cloud of dew in the heat of harvest.Ver. 4. I will take my rest, I will consider.] He will sit and bethink himself, as it were, how he may best bestow his poor people. The Assyrian shall go on with his great design for a while, and none shall interrupt him; but the Church meanwhile shall not be unprovided for. Like a clear heat upon herbs.] Or, After rain which makes herbs and plants suddenly to sprout and shoot up amain. God will not only look upon his people, but refresh them in troubles.
Read John Trapp on Isaiah 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4, 5) I will take my rest . . .—The words that follow paint with marvellous vividness the calmness and deliberation of the workings of Divine judgments. God is at once unhasting and unresting. He dwells in His resting-place (i.e., palace or throne), and watches the ripening of the fruit which He is about to gather. While there is a clear heat in sunshine, while there is a dew-cloud in harvest-heat, through all phenomenal changes, He waits still. Then, before the harvest, when the blossom is over, and the fruit becomes the full-ripe grape, He comes as the Lord of the vineyard, and cuts off the branches with His pruning-hooks. (Comp. the striking parallels of Æsch. Suppl. 90-98, and…
Read Charles John Ellicott on Isaiah 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. For so the Lord said unto me - "For thus hath JEHOVAH said unto me"] The subject of the remaining part of this chapter is, that God would comfort and support his own people, though threatened with immediate destruction by the Assyrians; that Sennacherib's great designs and mighty efforts against them should be frustrated; and that his vast expectations should be rendered abortive, when he thought them mature, and just ready to be crowned with success; that the chief part of his army should be made a prey for the beasts of the field and the fowls of the air, (for this is the meaning of the allegory continued through the fifth and sixth verses;) and that Egypt, being delivered from…
Read AdamClarke on Isaiah 18 →
CambridgeThe Cambridge Bible for Schools and Colleges4–6. The purpose of Jehovah, as disclosed to Isaiah by special revelation. The opening words point back to a definite time when this illumination came to him,—whether in a moment of ecstasy or not it is impossible to say.
Read Cambridge on Isaiah 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor so the Lord said unto me - So Yahweh has revealed his purpose, that is, to execute punishment on the people who have been described in the previous verses.
Read Albert Barnes on Isaiah 18 →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
For this is what the LORD has told me: “I will quietly look on from My dwelling place, like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest.”
For Yahweh said to me, “I will be still, and I will see in my dwelling place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.”
For this is what the LORD has told me: “I will quietly look on from My dwelling place, like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest.”
For this is what the Lord has told me: “I will wait and watch from my place, like scorching heat produced by the sunlight, like a cloud of mist in the heat of harvest.”
Tyndale line
For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.
For thus hath Jehovah said unto me, I will be still, and I will behold in my dwelling-place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.
For thus hath the LORD said unto me, I will be still, and I will behold in my dwelling place; like clear heat in sunshine, like a cloud of dew in the heat of harvest.
For so the LORD said to me, I will take my rest, and I will consider in my dwelling-place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.
For so the Lord saide vnto me, I will rest and beholde in my tabernacle, as the heate drying vp the rayne, and as a cloude of dewe in the heate of haruest.
Strictly literal
For thus hath Jehovah said unto me: I will take my rest, and I will observe from my dwelling-place like clear heat upon herbs, like a cloud of dew in the heat of harvest.
For thus said Jehovah unto me, 'I rest, and I look on My settled place, As a clear heat on an herb. As a thick cloud of dew in the heat of harvest.
For thus said YHWH to me: “I rest, and I look on My settled place, || As a clear heat on an herb. As a thick cloud of dew in the heat of harvest.
For so hath said the Lord unto me, I will take my rest, and I will look down on my dwelling-place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.
This is what Yahweh said to me, “I will quietly observe from my home, like the simmering heat in sunshine, like a cloud of mist in the heat of harvest.
From the Latin
For thus saith the Lord to me: I will take my rest, and consider in my place, as the noon light is clear, and as a cloud of dew in the day of harvest.
Simplified
For this is what the Lord has told me: I will watch quietly from where I live, quiet as heat haze in sunlight, quiet as a mistcloud in the heat of harvest.
For this is what the Lord has said to me: I will be quiet, watching from my place; like the clear heat when the sun is shining, like a mist of dew in the heat of summer.
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, Septuagint, and the Dead Sea Scrolls all convey the same essential message, with the Masoretic Text providing the most complete version. The scrolls confirm the wording closely aligns with the MT, indicating consistency across ancient witnesses.
כִּי֩ כֹ֨ה אָמַ֤ר יְהוָה֙ אֵלַ֔י אֶשְׁקֳטָ֖ה וְאַבִּ֣יטָה בִמְכוֹנִ֑י כְּחֹ֥ם צַח֙ עֲלֵי־ א֔וֹר כְּעָ֥ב טַ֖ל בְּחֹ֥ם קָצִֽיר׃
11 of the 16 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 כה אמר יהוה אל׳י אשקוטה ואביטה במכונ׳י כחמ צח עלי אור כעב טל בחם קציר
16 words on the leather.
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 18:4
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
Conj | V-Hiphil-1cs — Conjunction · verb hiphil infinitive construct first person common singularHC/Vhc1cs
מָכוֹן (makown) refers to a fixed or established place, often understood as a foundation or base. The term emphasizes stability and can denote a habitation or dwelling. It is primarily used in a poetic context to convey the idea of a secure location.
מָכוֹן n.m. fixed or established place, foundation (chiefly poet.)
base
H4349 מָכוֹן fixed established place,foundation
4349 makown maw-kone'
from 3559; properly, a fixture, i.e. a basis; generally a
place, especially as an abode:--foundation, habitation,
(dwelling-, settled) place.
see HEBREW for 03559
מָכוֹן (ma.khon) — foundation.
1) fixed or established place, foundation
1a) fixed place
1b) foundation
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
חֹם (chom) means 'heat' or 'to be hot' in Hebrew. It is derived from the root word חָם (cham, Strong's H2552). The term covers the concept of warmth and is used in contexts relating to temperature.
H2527 חֹם heat
2527 chom khome
from 2552; heat:--heat, to be hot (warm).
see HEBREW for 02552
חֹם (chom) — heat.
heat, hot
Prep | N-ms — Preposition · verb qal infinitive construct commonHR/Vqcc
het (chom, horebh, "drought," Job 30:30; Isa 4:6; 25:4; Jer 36:30; sharabh, Isa 49:10, translated in the Revised Version margin "mirage"; zestos, "fervent," Re 3:15, therme, Ac 28:3, kauma, Re 7:16, kauson, Mt 20:12; see MIRAGE):
1. Dreaded in Palestine:
The heat of the summer is greatly dreaded in Palestine, and as a rule the people rest under cover during the middle of the day, when the sun is hottest. There is no rain from May to October, and scarcely a cloud…
→ Jonah overcome with Jon 4:8
→ See SUNSTROKE
צַח (tsach) is an adjective meaning dazzling, glowing, or clear. It conveys a sense of brightness and can also imply something that is evident or plainly seen. The word is derived from a root that suggests brightness and clarity, but the entries do not provide specific Old Testament references.
צַח adj. dazzling, glowing, clear
base
H6703 צַח dazzling, glowing, clear
6703 tsach tsakh
from 6705; dazzling, i.e. sunny, bright, (figuratively)
evident:--clear, dry, plainly, white.
see HEBREW for 06705
צַח (tsach) — dazzling.
dazzling, glowing, clear, bright
Adj — AdjHAamsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Noun common · feminine singular absoluteHNcfsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
עָב (‘ab) refers to a dark cloud or cloud mass, and can also mean a thicket. The word is derived from a root meaning to envelop or cover, suggesting density or darkness. It appears in contexts related to clouds and thick vegetation, as noted in 2 Chronicles 4:17.
עָב 53 n.m. dark cloud, cloud-mass, thicket
base
H5645 עָב dark cloud, cloud-mass, thicket
5645 `ab awb
(masculine and feminine); from 5743; properly, an envelope,
i.e. darkness (or density, 2 Chron. 4:17); specifically, a
(scud) cloud; also a copse:--clay, (thick) cloud, X thick,
thicket. Compare 5672.
see HEBREW for 05743
see HEBREW for 05672
עָב (av) — cloud.
1) darkness, cloud, thicket
1a) dark cloud
1b) cloud mass
1c) thicket (as refuge)
Prep | N-cs — 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…
טַל (tal) refers to 'dew' or 'night-mist' in Hebrew. It is derived from a root that suggests a covering over vegetation. The term is consistent across entries, with no significant disagreement noted among lexicographers.
טַל n.m. night-mist, dew
base
H2919 טַל night-mist, dew
2919 tal tal
from 2926; dew (as covering vegetation):--dew.
see HEBREW for 02926
טַל (tal) — dew.
dew, night mist
Aramaic equivalent: tal (טַל "dew" H2920)
N-ms — Noun common · masculine singular absoluteHNcmsa
du (Tal; drosos).
1. Formation of Dew:
Two things are necessary for the formation of dew, moisture and cold. In moist countries there is less dew because the change in temperature between day and night is too small. In the deserts where the change in temperature between day and night is sometimes as much as 40 degrees F., there is seldom dew because of lack of moisture in the atmosphere. Palestine is fortunate in being near the sea, so that there is always a large percentage of water vapor in the air. The skies are clear, and hence, there is rapid radiation beginning immediately after sunset, which cools the land and the air until the moisture is condensed and settles on cool objects. Air at a low temperature is not capable of holding as much water vapor in suspension as warm air. The ice pitcher furnishes an example of the formation of dew. Just as the drops of water form on the cool…
Dew
“There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall…
This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms…
The dews in Palestine and some other oriental countries are very copious, and serve very greatly to sustain and promote vegetation in seasons when little or no rain falls. Maundrell tells us that the tents of his company, when pitched on Tabor and Hermon, "were as wet with dew as if it had rained on them all night," Jud 6:38 So 5:2. Dew was especially heavy near the mountains, and just before and after the rainy season. It was prized as a precious boon of Providence, Ge 27:28 De 33:28 1Ki 17:1 Job 29:19 Hag 1:10…
חֹם (chom) means 'heat' or 'to be hot' in Hebrew. It is derived from the root word חָם (cham, Strong's H2552). The term covers the concept of warmth and is used in contexts relating to temperature.
H2527 חֹם heat
2527 chom khome
from 2552; heat:--heat, to be hot (warm).
see HEBREW for 02552
חֹם (chom) — heat.
heat, hot
Prep | N-ms — Preposition · verb qal infinitive construct commonHR/Vqcc
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…
קָצִיר (qatsiyr) refers to the act of harvesting or the harvest itself, encompassing the process, the crop, and the time of harvest. It can also denote boughs or branches of trees. The word is derived from a root meaning 'to sever,' indicating its connection to reaping.
קָצִיר n.m. harvesting, harvest
process of harvesting
what is reaped, harvested, crop
time of harvest
base
קָצִיר n.m. usually coll., boughs, branches
base
H7105a קָצִיר harvesting, harvest H7105b קָצִיר usually coll., boughs, branches
7105 qatsiyr kaw-tseer'
from 7114; severed, i.e. harvest (as reaped), the crop, the
time, the reaper, or figuratively; also a limb (of a tree, or
simply foliage):--bough, branch, harvest (man).
see HEBREW for 07114
קָצִיר (qa.tsir) — harvest.
1) harvest, harvesting
1a) process of harvesting
1b) crop, what is harvested or reaped
1c) time of harvest
קָצִיר (qa.tsir) — foliage.
boughs, branches
N-ms — Noun common · masculine singular absoluteHNcmsa
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
