Isaiah 21:1 — Word Study
WLCמַשָּׂ֖א מִדְבַּר־ יָ֑ם כְּסוּפ֤וֹת בַּנֶּ֙גֶב֙ לַֽחֲלֹ֔ף מִמִּדְבָּ֣ר בָּ֔א מֵאֶ֖רֶץ נוֹרָאָֽה׃
BSA[This is] the burdenmassâʼ [message from God, prophecy] against the Desertmidbâr [wilderness, desolate land] by the Seayâm [large body of water, west] Like whirlwindsçûwphâh [storms, hurricanes] sweepingchâlaph through the Negevnegeb [south country, southern district] [an invader] comesbôwʼ■ [army, enemy] from the desertmidbâr [wilderness, open field] from a landʼerets [territory, region] of terroryârêʼ [fear, awe]
| Greek | English | Parsing |
|---|---|---|
| מַשָּׂ֖א | [the] oracle of | Noun common, masculine singular construct |
| מִדְבַּר־ | [the] wilderness of | Noun common, masculine singular construct |
| יָ֑ם | [the] sea | Noun common, masculine singular absolute |
| כְּסוּפ֤וֹת | like storm-winds | Preposition, noun common feminine plural absolute |
| בַּנֶּ֙גֶב֙ | in the south | Preposition, noun proper |
| לַֽחֲלֹ֔ף | to sweep on | Preposition, verb qal infinitive construct common |
| מִמִּדְבָּ֣ר | from [the] wilderness | Preposition, noun common masculine singular absolute |
| בָּ֔א | [someone is] coming | Verb, Qal, perfect third person masculine singular |
| מֵאֶ֖רֶץ | from a land | Preposition, noun common feminine singular absolute |
| נוֹרָאָֽה׃ | to be feared | Verb, Niphal, participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the burden against the Desert by the Sea: Like whirlwinds sweeping through the Negev, an invader comes from the desert, from a land of terror. |
| KJV | The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land. |
| ASV | The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it cometh from the wilderness, from a terrible land. |
| YLT | The burden of the wilderness of the sea. 'Like hurricanes in the south for passing through, From the wilderness it hath come, From a fearful land. |
| WEB | The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it comes from the wilderness, from an awesome land. |
| BBE | The word about the waste land. As storm-winds in the South go rushing through, it comes from the waste land, from the land greatly to be feared. |
Where they part company is in the interpretation of the imagery related to the invader and the desert.
The sentence features a main clause followed by descriptive similes and additional clauses that provide context for the invader's origin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִן
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 21:1
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 Burden Against the Desert by the Seagenerated
Isaiah 21:1 presents a prophetic burden concerning the Desert by the Sea, likening the coming invader to whirlwinds sweeping through the Negev. This imagery emphasizes the suddenness and ferocity of the threat, drawing attention to the desolation and terror associated with the desert landscape. The surrounding verses further elaborate on the dire circumstances faced by the people, highlighting the urgency of the message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:1 | This is the burden against Babylon that Isaiah son of Amoz received: |
| 2 | Isaiah 17:1 | This is the burden against Damascus: “Behold, Damascus is no longer a city; it has become a heap of ruins. |
| 3 | Isaiah 13:20–22 | She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there. |
| 4 | Isaiah 14:23 | “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. |
| 5 | Jeremiah 51:42 | The sea has come up over Babylon; she is covered in turbulent waves. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַשָּׂא, ma.Sa'generated
The word מַשָּׂא (massa') is a noun that signifies a message or burden, often associated with prophetic utterances. It is derived from a root meaning to carry or lift, indicating the weight of the message being delivered. In this context, it serves as an introduction to a prophecy regarding impending danger.
This term appears frequently in prophetic literature, indicating that the messages are not merely observations but carry significant weight and urgency for the audience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מַשָּׂא as 'burden' or 'oracle', emphasizing the prophetic nature of the message.
Sentence Structuregenerated
The finite verb בָּא (ba'), meaning 'comes', governs the sentence. The structure presents the burden as a noun phrase followed by descriptive imagery that elaborates on the nature and source of the invader.
The main clause is followed by several prepositional phrases that provide context, illustrating the geographical and thematic elements of the prophecy.
Septuagint Backgroundgenerated
The Septuagint translates מַשָּׂא as ὄραμα (horama), which means 'vision'. This choice indicates a focus on the prophetic revelation rather than just a burden, suggesting a broader interpretive lens.
The Greek term ἐρήμου is used for מִדְבַּר, emphasizing the desolate nature of the wilderness, aligning with the imagery of a threatening environment.
In plain words — the whole versegenerated
Isaiah 21:1 describes a prophetic message about an invasion from the desert. It uses vivid imagery of whirlwinds to convey the suddenness and danger of the threat, highlighting the fear associated with the desert landscape.
Frequently Asked Questionsgenerated
It refers to a prophetic message about an invasion coming from a desolate area near a large body of water, indicating a significant threat.
Whirlwinds symbolize sudden and powerful forces, suggesting that the invasion will be unexpected and overwhelming.
The Negev represents the southern region, emphasizing the geographical context of the invasion and its connection to the desert.
This verse sets the stage for a series of dire prophecies regarding the fate of nations, highlighting the urgency and seriousness of the message.
Reflection Questionsgenerated
- What are some modern parallels to the imagery of invasion and desolation in this verse?
- How can we understand the concept of a 'burden' in our own lives?
- In what ways do we see prophecies fulfilled in current events?
- How does the imagery of nature enhance the message of this prophecy?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Jerome, reference this verse to discuss the prophetic nature of the burden against the desert, emphasizing its significance in understanding divine messages.
Just as whirlwinds come from the South, it comes from the desert, from a dreadful land. A harsh vision has been announced to me.Early Church Fathers on Isaiah 21 →
The burden of the desert of the sea. As hurricanes come from the south, it comes from the desert, from a fearful land. A harsh vision has been revealed to me: he who is unbelieving acts unfaithfully, and he who is a plunderer lays waste.Early Church Fathers on Isaiah 21 →
The burden of the desert of the sea. Unless I were to read the following in the subsequent part of this chapter: Babylon has become a beloved wonder to me.Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe burden of the desert of the sea,.... That this is a prophecy of the destruction of Babylon is clear from the express mention both of the Medes and Persians, by whom it should be, and of Babylon
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 21 The prophet’ s fear and trouble at his vision of Babylon’ s ruin by the Medes and Persians, . He mocketh Babel, . Edom, scorning the prophet, is called to repentance, ,12. The time of Arabia’ s calamity set. The desert of the sea; Babylon, as is evident both from her destroyers, the Medians, , and especially from , where she is named. She seems to be called desert prophetically, to intimate, that although she was now a most populous city and kingdom, yet shortly she should be turned into a desolate wilderness, as was threatened, , &c. But the word here rendered desert sometimes signifies a plain, as a very learned interpreter hath observed, and thus it most properly agrees…
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:1 The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land.Ver. 1. The burden of the desert of the sea,] i.e., Of Babylon, which is here called a sea, because situated by many waters, and the desert or plain of the sea, because it stood in a plain, or was to be turned into a desert. See Isaiah 13:1-22; Isaiah 14:1-32 Jeremiah 51:1-64. It is so often prophesied against; (1.) For the comfort of God’ s people, who were to suffer hard and heavy things from this city; (2.) For a caution to them not to trust in such a tottering state. A Lapide saith, that about the time of this prophecy, Hezekiah was making a…
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXI. (1) The burden of the desert of the sea . . .—The title of the prophecy is obviously taken from the catch-word of “the desert” that follows. The “sea” has been explained (1) as the Euphrates, just as in Isaiah 18:2; Isaiah 19:5, it appears as used of the Nile (Cheyne). (2) As pointing to the surging flood of the mingled myriads of its population. (3) Xenophon’s description of the whole plain of the Euphrates, intersected by marshes and lakes, as looking like a sea affords, perhaps, a better explanation. As whirlwinds in the south . . .—The “South” (or Negeb) is here, as elsewhere, the special name of the country lying south of Judah. The tempests of the region seem to have been…
Read Charles John Ellicott on Isaiah 21 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXI Prediction of the taking of Babylon by the Medes and Persians at the time of a great festival, 1-9. Short application of the prophecy to the Jews, partly in the person of God, and partly in his own, 10. Obscure prophecy respecting Dumah, 11, 12. Prophecy concerning the Arabians to be fulfilled in a very short time after its delivery, 13-17. The first ten verses of this chapter contain a prediction of the taking of Babylon by the Medes and Persians. It is a passage singular in its kind for its brevity and force, for the variety and rapidity of the movements, and for the strength and energy of colouring with which the action and event are painted. It opens with the prophet's…
Read AdamClarke on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The “hard vision” of Babylon’s fate.
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe burden - (see the note at Isaiah 13:1). Of the desert - There have been almost as many interpretations of this expression, as there have been interpreters.
Read Albert Barnes on Isaiah 21 →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
This is the burden against the Desert by the Sea: Like whirlwinds sweeping through the Negev, an invader comes from the desert, from a land of terror.
The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it comes from the wilderness, from an awesome land.
This is the burden against the Desert by the Sea: Like whirlwinds sweeping through the Negev, an invader comes from the desert, from a land of terror.
Here is a message about the Desert by the Sea: Like strong winds blowing in the south, one invades from the desert, from a land that is feared.
Tyndale line
The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.
The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it cometh from the wilderness, from a terrible land.
The burden of the wilderness of the sea. As whirlwinds in the South sweep through, it cometh from the wilderness, from a terrible land.
The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.
The burden of the desert Sea. As the whirlewindes in the South vse to passe from the wildernesse, so shall it come from the horrible land.
Strictly literal
The burden of the desert of the sea. As whirlwinds in the south pass through, so it cometh from the desert, from a terrible land.
The burden of the wilderness of the sea. 'Like hurricanes in the south for passing through, From the wilderness it hath come, From a fearful land.
The burden of the wilderness of the sea. Like windstorms in the south for passing through, || It has come from the wilderness, || From a fearful land.
The doom of the desert by the sea. As tempests in the south blow with fury; so doth it come from the desert, from a terrible land.
A declaration about the desert by the sea. Like stormwinds sweeping through the Negev it comes passing through from the wilderness, from a terrible land.
From the Latin
The burden of the desert of the sea. As whirlwinds come from the south, it cometh from the desert from a terrible land.
Simplified
A message about the desert by the sea. Like storm winds passing through the Negev, something is coming from the desert, from a land of terror—
The word about the waste land. As storm-winds in the South go rushing through, it comes from the waste land, from the land greatly to be feared.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree on the wording of this verse, with minor variations in the scrolls indicating restoration of certain words. The Septuagint matches 8 of the 10 words, showing a close alignment with the Hebrew text.
מַשָּׂ֖א מִדְבַּר־ יָ֑ם כְּסוּפ֤וֹת בַּנֶּ֙גֶב֙ לַֽחֲלֹ֔ף מִמִּדְבָּ֣ר בָּ֔א מֵאֶ֖רֶץ נוֹרָאָֽה׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
משא דבר ים כספות בנגב לחלף ממדבר בא מארץ נוראה רחוקה
11 words on the leather.
[משא] [מדבר] [ים] [כסופות] [בנגב] [לחלף] ממדבר בא מארץ [נוראה]
1 word on the leather — 2 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 21:1
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.
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
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…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
סוּפָה (cuwphah) refers to a storm or whirlwind, derived from a root meaning to sweep away. It is associated with strong winds and is noted in the context of a location east of the Jordan River. The term appears in ancient texts, including a fragment in Numbers 21:14, indicating its historical significance.
סוּפָה n.f. storm-wind (that makes an end ?)
base
סוּפָה n.pr.loc. E. of Jordan;—only in ancient poet. fragment Nu 21:14; SE. oasis of Dead Sea
ref
H5492a סוּפָה strom-wind H5492b סוּפָה E. of Jordan
5492 cuwphah soo-faw'
from 5486; a hurricane:--Red Sea, storm, tempest, whirlwind,
Red sea.
see HEBREW for 05486
סוּפָה (su.phah) — whirlwind.
storm-wind
סוּפָה (su.phah) — Suphah.
§ Suphah = "honeycomb: overflow"
a place east of the Jordan
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
Winds
Blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17;
That the Hebrews recognized the existence of four prevailing winds as issuing, broadly speaking, from the four cardinal points, north, south, east and west, may be inferred from their custom of using the expression "four winds" as equivalent to the "four quarters" of the hemisphere. (Ezekiel 37:9; Daniel 8:8; Zechariah 2:6; Matthew 24:31) The north wind, or, as it was usually called "the north," was naturally the coldest of the four, Ecclus. 43:20 and its presence is hence invoked as favorable to vegetation in (Solomon 4:16) It is described in (Proverbs 25:23) as bringing rain; in this case we must understand the…
Mt 24:31. The winds which most commonly prevail in Palestine are from the western quarter, more usually perhaps from the southwest, Lu 12:54. Not infrequently a north wind arises, Job 37:9, which, as in ancient days, is till the sure harbinger of fair weather; illustrating the truth of the observation in Pr 25:23, "The north wind driveth away rain." For the tempestuous wind called EUROCLYDON, see that article.
But the wind most frequently mentioned in the Bible is the "cast wind," which is represented as blasting and drying up the fruits, Ge 41:6 Eze 17:10 19:12…
נֶ֫גֶב (negev) refers to the southern region of Judah, often characterized by its dry, parched landscape. The term can mean 'south-country' or simply 'south.' It is derived from an unused root associated with drought. The entries consistently identify it with the Negeb area, without significant disagreement among the lexicons.
נֶ֫גֶב n.[m.] south-country, Negeb, south
base
H5045 נֶ֫גֶב south-country, Negeb, south
5045 negeb neh'-gheb
from an unused root meaning to be parched; the south (from
its drought); specifically, the Negeb or southern district of
Judah, occasionally, Egypt (as south to Palestine):--south
(country, side, -ward).
נֶ֫גֶב (ne.gev) — Negeb.
region of southern Judah
Also named: ne.gev (נֶ֫גֶב "south" H5045H)
This name means south-country
נֶ֫גֶב (ne.gev) — south.
A sub-meaning of ne.gev (נֶ֫גֶב "Negeb" H5045)
§ 1) south-country, Nekeb, south
1a) south-country
1a1) region of southern Judah, boundaries not specific
1b) south
Prep | N-ms — Preposition · noun properHRd/Npl
south:
(1) neghebh, according BDB from [?] naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.
(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the South; compare Arabic yamin, "right," and yemen, "Yemen," a region in Southwestern Arabia.
South
Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). “The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west.” In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered “south.” (1) “Set thy face toward the south” (Teman, the region on the right, 1 Sam. 33:24); (2) “Drop thy word toward the south” (Negeb, the region of dryness,
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa