Isaiah 20:5 — Word Study
WLCוְחַתּ֖וּ וָבֹ֑שׁוּ מִכּוּשׁ֙ מַבָּטָ֔ם וּמִן־ מִצְרַ֖יִם תִּפְאַרְתָּֽם׃
BSAThose who made CushKûwsh [trusted in, had confidence in, Ethiopia, the region south of Egypt] their hopemabbâṭ [expectation, thing hoped for] and EgyptMitsrayim [a country in northeastern Africa] their boasttiphʼârâh [glory, beautiful thing] will be dismayedchâthath [become, come to be, completely broken, affrighted] and ashamedbûwsh [feeling guilt, disappointed]
| Greek | English | Parsing |
|---|---|---|
| וְחַתּ֖וּ | and they will be dismayed | Verb, Qal, sequential perfect third person common plural |
| וָבֹ֑שׁוּ | and they will be ashamed | Verb, Qal, sequential perfect third person common plural |
| מִכּוּשׁ֙ | from Cush | Preposition, noun proper |
| מַבָּטָ֔ם | hope their | Noun common masculine singular construct, suffix |
| וּמִן־ | and from | Conjunction, preposition |
| מִצְרַ֖יִם | Egypt | Noun proper |
| תִּפְאַרְתָּֽם׃ | boasting their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who made Cush their hope and Egypt their boast will be dismayed and ashamed. |
| KJV | And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. |
| ASV | And they shall be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory. |
| YLT | and they have been affrighted and ashamed of Cush their confidence, and of Egypt their beauty, |
| WEB | They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory. |
| BBE | And they will be full of fear, and will no longer have faith in Ethiopia which was their hope, or in Egypt which was their glory. |
Where they part company is וָבֹ֑שׁוּ — see How Translations Differ.
The main clause leads with the subjects' actions, followed by the consequences of those actions, clearly outlining the relationship between trust and outcome.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָתַת
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 20:5
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 Against Egypt and Cushgenerated
Isaiah 20:5 warns against relying on Cush and Egypt for security. The preceding verses describe Isaiah's symbolic actions as a sign against these nations, indicating their impending downfall. This passage serves as a reminder of the futility of placing hope in human alliances rather than in God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:3–5 | But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace. |
| 2 | Isaiah 36:6 | Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. |
| 3 | 2 Kings 18:21 | Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. |
| 4 | Ezekiel 29:6–7 | Then all the people of Egypt will know that I am the LORD. For you were only a staff of reeds to the house of Israel. |
| 5 | Isaiah 2:22 | Put no more trust in man, who has only the breath in his nostrils. Of what account is he? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָתַת, ve.cha.Tugenerated
The verb חָתַת (chathath) is a Qal form meaning 'to be dismayed' or 'to be broken down.' It conveys a sense of complete emotional or physical shattering, often associated with fear. The parsing as a sequential perfect third person common plural indicates that the subject is a group experiencing this state of dismay.
The use of this verb emphasizes the reaction of those who rely on human powers for protection. They are not merely disappointed; they are utterly shattered by their misplaced trust, highlighting the serious consequences of turning away from divine reliance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וְחַתּ֖וּ (ve.chathuth) governs the entire verse, with two phrases describing the results of the subject's actions: a prepositional phrase indicating the source of hope and a noun phrase indicating the object of boasting.
The structure emphasizes the consequences of misplaced trust, with the verb leading to the outcomes of dismay and shame, creating a clear cause-and-effect relationship within the sentence.
Septuagint Backgroundgenerated
The Septuagint translates וָבֹ֑שׁוּ as αἰσχυνθήσονται, which conveys a sense of shame or disgrace. This choice highlights the emotional response of the people, aligning with the Hebrew meaning but emphasizing the public aspect of their shame.
The Greek rendering of מַבָּטָ֔ם as πεποιθότες suggests a deeper trust or reliance, which may imply a more profound disappointment when that trust is broken.
In plain words — the whole versegenerated
Isaiah 20:5 tells us that those who rely on Cush for hope and boast about Egypt will be left feeling dismayed and ashamed. This verse serves as a warning about the dangers of trusting in earthly powers instead of God.
Frequently Asked Questionsgenerated
To be dismayed means to be completely broken or shattered, often due to fear or disappointment.
Cush, or Ethiopia, was seen as a powerful nation, but this verse warns that such reliance is misplaced.
Feeling ashamed indicates a deep sense of guilt or disappointment, especially when one's expectations are not met.
This verse reflects Isaiah's theme of warning against trusting in foreign powers instead of God, emphasizing the consequences of such actions.
Reflection Questionsgenerated
- In what areas of my life might I be placing my trust in earthly powers instead of God?
- How can I recognize when I am feeling dismayed or ashamed, and what steps can I take to address those feelings?
- What does this passage teach me about the importance of placing my hope in God?
- How can I encourage others who may be relying on the wrong sources for their hope?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 20:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall be afraid and ashamed,.... That is, those that trusted and depended upon the Egyptians and Ethiopians, particularly the Jews after mentioned, shall be "afraid" that it will be their
Read John Gill on Isaiah 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. They - the Philistine allies of Egypt, who trusted in it for help against Assyria.
Read Robert Jamieson on Isaiah 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; all they that shall trust to them, and glory in them, as appears from the following words; the pronoun they being put indefinitely here, as it is , and elsewhere. But under this general expression the Israelites not only are comprehended, but seem to be principally intended, because to them this prophecy was delivered, and they were eminently guilty of this sin; of which see 31:1.
Read Matthew Poole on Isaiah 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 20:5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.Ver. 5. And they shall be afraid and ashamed.] They - that is, as many as confided in them - seeing themselves thus confuted, shall be abashed and terrified ( perterrefient) at the fall of their confederates, and their own approaching calamity.
Read John Trapp on Isaiah 20 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. The effect which the sight of these miserable gangs of captives will produce on the inhabitants of Palestine. This is the real motive of the prophecy. Hezekiah probably took the warning. they shall be afraid] R.V. better: dismayed. The subject is indefinite—“men.”
Read Cambridge on Isaiah 20 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they shall be afraid - The Jews, or the party or faction among the Jews, that were expecting aid from allied Ethiopia and Egypt.
Read Albert Barnes on Isaiah 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. So — Thus, in like manner, as the prophet in his comparative nakedness. Shall the king of Assyria — In this expedition Assyria’s success is assured by the prophet.
Read Daniel Denison Whedon on Isaiah 20 →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
Those who made Cush their hope and Egypt their boast will be dismayed and ashamed.
They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory.
Those who made Cush their hope and Egypt their boast will be dismayed and ashamed.
Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed.
Tyndale line
And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
And they shall be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory.
And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory.
And they shall be afraid and ashamed of Cush their expectation, and of Egypt their glory.
And they shall feare, and be ashamed of Ethiopia their expectation, and of Egypt their glory.
Strictly literal
And they shall be terrified and ashamed of Ethiopia their confidence, and of Egypt their boast.
and they have been affrighted and ashamed of Cush their confidence, and of Egypt their beauty,
and they have been frightened and ashamed of Cush their confidence, and of Egypt their beauty,
And they shall be terrified, and ashamed of Cush their trust, and of Egypt their vaunt.
They will be dismayed and ashamed, because of Cush their hope and of Egypt their glory.
From the Latin
And they shall be afraid, and ashamed of Ethiopia their hope, and of Egypt their glory.
Simplified
They will be discouraged and humiliated because they had put their hope in Ethiopia and proudly trusted in Egypt.
And they will be full of fear, and will no longer have faith in Ethiopia which was their hope, or in Egypt which was their glory.
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 aligns with the Septuagint in meaning, with five of the seven words matched. The Dead Sea Scrolls show partial agreement, with some words intact and others restored by editors, indicating a consistent transmission of the verse's core message.
וְחַתּ֖וּ וָבֹ֑שׁוּ מִכּוּשׁ֙ מַבָּטָ֔ם וּמִן־ מִצְרַ֖יִם תִּפְאַרְתָּֽם׃
5 of the 7 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.
וחתו ויבושו מכוש מבטח׳ם וממצרים תפארת׳ם
6 words of the verse are on this fragment. The rest of the verse is not on it.
[וחתו] [ובשו] [מכוש] [מבט׳ם] [ומן] [מצרים] [תפארת׳ם]
nothing on the leather here — 7 supplied entire by an editor.
[וחתו] [ובשו] מכוש מבט׳ם [ומן] [מצרים] [תפארת׳ם]
1 word on the leather — 1 partly restored, 5 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 20:5
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 חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
Prep | N-proper — Preposition · noun properHR/Npl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
מַבָּט (mabbat) means expectation, specifically the object of hope or confidence. It is derived from a root meaning to expect. The entries consistently emphasize its abstract nature as something anticipated.
[מַבָּט] n.m. expectation = object of hope or confidence
base
H4007 [מַבָּט] expectation = object of hope or confidence
4007 mabbat mab-bawt'
or mebbat {meb-bawt'}; from 5027; something expected, i.e.
(abstractly) expectation:--expectation.
see HEBREW for 05027
מַבָּט (mab.bat) — expectation.
expectation, object of hope or confidence
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HC/R — Conjunction · prepositionHC/R
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp