Isaiah 21:11 — Word Study
WLCמַשָּׂ֖א דּוּמָ֑ה אֵלַי֙ קֹרֵ֣א מִשֵּׂעִ֔יר שֹׁמֵר֙ מַה־ מִלַּ֔יְלָה שֹׁמֵ֖ר מַה־ מִלֵּֽיל׃
BSA[This is] the burdenmassâʼ [message from God, prophecy] against DumahDûwmâh [a region in Arabia, associated with Edom] One callsqârâʼ [cries out, summons] to meʼêl from SeirSêʻîyr [a mountain in Idumaea] Watchmanshâmar [guardian, protector] what is leftmâh [remaining, passing] of the nightlayil [time of darkness, period of rest] Watchmanshâmar what is leftmâh [remaining, passing] of the nightlayil
| Greek | English | Parsing |
|---|---|---|
| מַשָּׂ֖א | [the] oracle of | Noun common, masculine singular construct |
| דּוּמָ֑ה | Dumah | Noun proper |
| אֵלַי֙ | to me | Preposition, suffix |
| קֹרֵ֣א | [someone is] calling | Verb, Qal, participle (active) masculine singular |
| מִשֵּׂעִ֔יר | from Seir | Preposition, noun proper |
| שֹׁמֵר֙ | O watchman | Verb, Qal, participle (active) masculine singular |
| מַה־ | what? | Pronoun |
| מִלַּ֔יְלָה | [is] from [the] night | Preposition, noun common masculine singular absolute |
| שֹׁמֵ֖ר | O watchman | Verb, Qal, participle (active) masculine singular |
| מַה־ | what? | Pronoun |
| מִלֵּֽיל׃ | [is] from [the] night | Preposition, noun common masculine singular construct |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the burden against Dumah: One calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?” |
| KJV | ¶ The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? |
| ASV | The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night? |
| YLT | The burden of Dumah. Unto me is [one] calling from Seir 'Watchman, what of the night? Watchman, what of the night?' |
| WEB | The burden of Dumah. One calls to me out of Seir, “Watchman, what of the night? Watchman, what of the night?” |
| BBE | The word about Edom. A voice comes to me from Seir, Watchman, how far gone is the night? how far gone is the night? |
Where they part company is in the rendering of the term for 'burden' — see How Translations Differ.
The main clause introduces the burden, followed by a call and two interrogative phrases that emphasize the urgency of the watchman's role.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדּוּמָה
verbקָרָא
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 21:11
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 Dumahgenerated
Isaiah 21:11 conveys a message from God about Dumah, where a voice from Seir questions the watchman about the night. This is part of a larger prophecy that addresses various nations, reflecting the themes of vigilance and the passage of time. The context highlights the watchman's role in observing and reporting, which is crucial in times of uncertainty, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 25:14 | Mishma, Dumah, Massa, |
| 2 | 1 Chronicles 1:30 | Mishma, Dumah, Massa, Hadad, Tema, |
| 3 | Isaiah 34:1–17 | Come near, O nations, to listen; pay attention, O peoples. Let the earth hear, and all that fills it, the world and all that springs from it. |
| 4 | Isaiah 63:1–6 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
| 5 | Numbers 24:18 | Edom will become a possession, as will Seir, his enemy; but Israel will perform with valor. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מַשָּׂא, ma.Sa'generated
The word מַשָּׂא (massa') refers to a burden or oracle, often conveying a message from God through a prophet. Its root indicates lifting or carrying, which aligns with the notion of delivering a significant message. In this verse, it signifies the weighty prophecy concerning Dumah.
This term appears frequently in prophetic literature, emphasizing the serious nature of the message being delivered. The use of מַשָּׂא here indicates that what follows is not merely a casual statement but a divine communication meant to be heeded.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מַשָּׂא as 'burden' or 'oracle', emphasizing its prophetic nature.
Sentence Structuregenerated
The finite verb קֹרֵא (ko.Re') governs the main clause, with two phrases following it that pose questions. The structure emphasizes the call to the watchman and the repeated inquiry about the night, highlighting the urgency and importance of the watchman's role.
The Hebrew word order places the questions at the end, which serves to build anticipation and focus on the watchman's response.
Septuagint Backgroundgenerated
The Septuagint translates דּוּמָה as ιδουμαίας, indicating a geographical association with Edom. This choice reflects the translators' understanding of Dumah as tied to the broader context of Edom's fate.
The Greek rendering of the prophetic message maintains the sense of urgency found in the Hebrew, preserving the call to the watchman.
In plain words — the whole versegenerated
Isaiah 21:11 presents a message about Dumah, where someone calls out from Seir to a watchman, asking about the night. The watchman is urged to respond, emphasizing the importance of vigilance during uncertain times.
Frequently Asked Questionsgenerated
In this context, 'burden' refers to a prophetic message or oracle that carries significant weight and importance.
The watchman symbolizes a guardian or protector who is responsible for observing and reporting on the happenings of the night.
The repetition of the question highlights a sense of urgency and the need for awareness regarding the passing time and potential dangers.
This verse is part of a prophecy that addresses various nations, emphasizing themes of vigilance and the consequences of neglecting watchfulness.
Reflection Questionsgenerated
- What does it mean to be a watchman in my own life, and how can I fulfill that role?
- How can I remain vigilant during times of uncertainty or darkness?
- What messages or burdens has God placed on my heart to share with others?
- In what ways can I seek to understand the times and respond appropriately?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss themes of vigilance and prophecy, with quotations provided from Jerome and Gregory the Dialogist.
Oracle concerning Dumah. One calls to me from Seir: 'Watchman, what time of the night? Watchman, what time of the night?' The watchman says: 'Morning comes, and also the night.Early Church Fathers on Isaiah 21 →
The burden of Dumah: he calls to me out of Seir: Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night: if you will inquire, inquire: turn back, and come.Early Church Fathers on Isaiah 21 →
Again he says, “Watchman, what of the night? Watchman, what of the night? The watchman said, ‘The morning comes, and also the night.’ ” For “the watchman came by night,” in that the guardian of the human race even showed himself manifest…Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a question, since Dumah was a son of Ishmael, Genesis
Read John Gill on Isaiah 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
Read Robert Jamieson on Isaiah 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf Dumah; either, 1. Of a part of Arabia, so called from Dumah, one of Ishmael’ s race, . Or rather, 2. Of Edom or Idumea, as seems most probable from the mention of Mount Seir, which was a part of Edom; which may here be called Dumah, either by an abbreviation, or cutting off the first letter from Idumea, as Ram is put for Aram, , or rather prophetically and sarcastically; for Dumah signifies silent; whereby he intimates that Edom, which was much given to vain boasting and railing against God, and against his people, as we read elsewhere, should be brought to silence and utter ruin. And such new, and enigmatical, and significant names are elsewhere given by the prophets to divers known…
Read Matthew Poole on Isaiah 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:11 The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?Ver. 11. The burden of Dumah,] i.e., Of Idumea, or of the Edomites. For burden, see on Isaiah 13:1. This prophecy is the shorter the harder. The Jews apply this prophecy to Rome. They read for Dumah, Roma. The Romans they call the new Idumeans, and the Pope’ s kingdom the wicked kingdom of Edom. Some of them say that Julius Caesar was an Idumean; others that Aeneas came out of Idumea into Egypt; from thence into Lybia; thence to Carthage; thence to Italy, and that there he built Alba, out of which sprang Rome. The rise of this fiction seemeth to have been the destruction…
Read John Trapp on Isaiah 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The burden of Dumah.—Several places of the name are mentioned in the Old Testament (Genesis 25:14; Joshua 15:52), but these are not in the direction of Seir. Probably here, as in Isaiah 21:1 and Isaiah 22:1, we have a mystical prophetic name, Edom being altered to Dumah, i.e., “silence,” as in Psalms 94:17; Psalms 115:17, the silence of the grave. In this case, as in the preceding, there is first the oppressive silence of expectancy, and then of desolation. He calleth . . . out of Seir . . .—The subject is indefinite: one calleth. The watchman hears the silence of the night broken by a voice from Seir. It is probable that the prophet had actually been consulted by the Edomites, and…
Read Charles John Ellicott on Isaiah 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The burden of Dumah - "The oracle concerning Dumah."] Pro דומה Dumah, Codex R. Meiri habet אדום Edom; and so the Septuagint, Vid. Kimchi ad h. l. Biblia Michaelis, Halae, 1720, not. ad l. See also De Rossi. Bishop Lowth translates the prophecy thus: - 11. THE ORACLE CONCERNING DUMAH. A voice crieth to me from Seir: Watchman, what from the night? 12. The watchman replieth: - The morning cometh, and also the night. If ye will inquire, inquire ye: come again. This differs very little from our common Version. One of Kennicott's MSS., and one of my own, omit the repetition, "Watchman, what from the night?" This prophecy, from the uncertainty of the occasion on which it was uttered, and…
Read AdamClarke on Isaiah 21 →CambridgeThe Cambridge Bible for Schools and CollegesThe oracle on Edom. Isaiah 21:11-12 The prophet hears (whether in reality or in imagination it is impossible to say) an urgent cry from Seir, inquiring whether the night of distress is nearly over (Isaiah 21:11). His reply (Isaiah 21:12) is equivocal and confessedly incomplete; at a later time he may be able to read the signs of the times with a surer vision. The passage is too short and vague to permit any confident conclusion as to its date; but it contains nothing inconsistent with the supposition that it belongs generally to the same period as Isaiah 21:1-10. Towards the end of the Exile the Edomites seem to have been on friendly terms with the Babylonians, from whom they had received a…
Read Cambridge on Isaiah 21 →Albert Barnes1798–1870Barnes' Notes on the BibleAnalysis of Isa 21:11, Isaiah 21:12. - VISION 17. Dumah, or Idumea. This prophecy is very obscure. It comprises but two verses. When it was delivered, or on what occasion, or what was its design, it is not easy to determine.
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 Dumah: One calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?”
The burden of Dumah. One calls to me out of Seir, “Watchman, what of the night? Watchman, what of the night?”
This is the burden against Dumah: One calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?”
Here is a message about Dumah: Someone calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?”
Tyndale line
¶ The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth vnto me out of Seir, Watchman, what was in ye night? Watchman, what was in the night?
Strictly literal
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. Unto me is [one] calling from Seir 'Watchman, what of the night? Watchman, what of the night?'
The burden of Dumah. [One] is calling to me from Seir, “Watchman, what of the night? Watchman, what of the night?”
The doom of Dumah. Unto me one calleth out of Se'ir, Watchman, what of the night? Watchman, what of the night?
A declaration about Dumah. One calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?”
From the Latin
The burden of Duma calleth to me out of Seir: Watchman, what of the eight? watchman, what of the night?
Simplified
A message about Edom. A voice is calling to me from Seir, asking, “Watchman, what time of night is it? Watchman, what time of night is it?”
The word about Edom. A voice comes to me from Seir, Watchman, how far gone is the night? how far gone is the night?
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 agree on the core wording of the verse, with the scrolls providing partial restorations. The Septuagint, while differing in word order, captures the essence of the Hebrew message.
מַשָּׂ֖א דּוּמָ֑ה אֵלַי֙ קֹרֵ֣א מִשֵּׂעִ֔יר שֹׁמֵר֙ מַה־ מִלַּ֔יְלָה שֹׁמֵ֖ר מַה־ מִלֵּֽיל׃
5 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
משא דומה אל׳י קרא משעיר שומר מה מליל שומר מה מליל
11 words on the leather.
[משא] [דומה] [אל׳י] [קרא] [משעיר] [שמר] [מה] [מלילה] [שמר] [מה] [מליל]
nothing on the leather here — 11 supplied entire by an editor.
[משא] דומה אל׳י קרא [משעיר] [שמר] [מה] [מלילה] [שמר] [מה] [מליל]
1 word on the leather — 2 partly restored, 8 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 21:11
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…
דּוּמָה (Duwmah) refers to a son of Ishmael, a man associated with the Ishmaelite tribe of Arabia. It also denotes a city in the mountainous region of Judah and serves as a mystical name for Edom, symbolizing death and ruin. The name itself translates to 'silence.'
דּוּמָה n.pr.
m. son of Ishmael
city in mountains of Judah
name of Edom with mystic mng.
base
H1746 דּוּמָה . son of Ishmael
. city in mountains of Judah
. name of Edom with mystic mng.
1746 Duwmah doo-maw'
the same as 1745; Dumah, a tribe and region of
Arabia:--Dumah.
see HEBREW for 01745
דּוּמָה (du.mah) — Dumah.
A man of the Arabs living at the time of the Patriarchs, first mentioned at Gen.25.14;
son of: Ishmael (H3458);
brother of: Nebaioth (H5032), Kedar (H6938), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Massa (H4854), Hadad (H2301), Tema (H8485), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
§ Dumah = "silence"
1) son of Ishmael and most probably the founder of the Ishmaelite tribe of Arabia
2) a town in the mountainous district of Judah, near Hebron
3) a mystical name of Edom indicating death and ruin
דּוּמָה (du.mah) — Dumah.
§ Dumah = "silence"
a mystical name of Edom indicating death and ruin
N-proper — Noun properHNpl
du'-ma (dumah, "silence"): This word occurs in the Old Testament with the following significations:
(1) the land of silence or death, the grave (Ps 94:17; 115:17);
(2) a town in the highlands of Judah between Hebron and Beersheba, now ed-Daume (Jos 15:52);
(3) an emblematical designation of Edom in the obscure oracle (Isa 21:11,12);
Dumah
Silence, (comp. Ps. 94:17), the fourth son of Ishmael; also the tribe descended from him; and hence also the region in Arabia which they inhabited (Gen. 25:14; 1 Chr. 1:30).
There was also a town of this name in Judah (Josh. 15:52), which has been identified with ed-Domeh, about 10 miles southwest of Hebron. The place mentioned in the “burden” of the prophet Isaiah (21:11) is Edom or Idumea.
(silence). A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. (Genesis 25:14; 1 Chronicles 1:30; Isaiah 21:11) A city in the mountainous district of Judah, near Hebron, (Joshua 15:52) represented by the ruins of a village called ed-Daumeh , six miles southwest of Hebron.
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
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
kol'-ing (klesis, from kaleo, "I call"): Is a New Testament expression. The word is used chiefly by Paul, though the idea and term are found also elsewhere. It has a definite, technical sense, the invitation given to men by God to accept salvation in His kingdom through Jesus Christ. This invitation is given outwardly by the preaching of the gospel, inwardly by the work of the Holy Spirit. With reference to Israel, it is on the part of God irrevocable, not repented of. Having in His eternal counsel called this people, He entrusted them with great gifts, and because He did thus enrich them, He also, in the course of time, summoned them to fulfill the task of initiating the world into the way of salvation, and of preparing salvation for the world. Therefore, He will not desert His people, for He Will not revoke that call (Ro 11:29).…
Calling
A profession, or as we usually say, a vocation (1 Cor. 7:20). The “hope of your calling” in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.
שֵׂעִיר (Se`iyr) refers to a mountainous region in Edom, south of the Dead Sea, and is associated with its early inhabitants, the Horites. The term can mean 'hairy' or 'shaggy' and also denotes a patriarch of the Horites mentioned in Genesis 36:20. The entries collectively emphasize its geographical and genealogical significance.
שֵׂעִיר n.pr. Sē‛ir
terr. land of Edom, S. of Dead Sea
specif. mont. E. of Arabah
gent. = Edom
personif. as m.
mont. in Judah
base
H8165a שֵׂעִיר Sēir H8165b שֵׂעִיר Sēir
8165 Se`iyr say-eer'
formed like 8163; rough; Seir, a mountain of Idumaea and its
aboriginal occupants, also one in Palestine:--Seir.
see HEBREW for 08163
שֵׂעִיר (se.ir) — Seir.
§ Seir = "hairy" or "shaggy"
n pr terr
2) the land of Edom, south of the Dead Sea n pr mont
3) a mountain range in Edom extending from the Dead Sea to the Elanitic Gulf
3a) apparently also called 'Mount Seir' and extending most of the distance of the mountain range itself
4) a mountain in northern Judah lying westward from Kirjath-jearim
שֵׂעִיר (se.ir) — Seir.
A man living at the time of the Patriarchs, first mentioned at Gen.36.20;
father of: Lotan (H3877), Shobal (H7732), Zibeon (H6649H), Anah (H6034H), Dishon (H1787), Ezer (H0687), Dishan (H1789), Timna (H8555H)
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
שֵׂעִיר (se.ir) — (Mount) Seir.
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
Prep | N-proper — Preposition · noun properHR/Npl
se'-ir:
(1) (har se'-ir, "Mt. Seir" (Ge 14:6, etc.), 'erets se`-ir (Ge 32:3, etc.); to oros Seeir, ge Seeir): In Ge 32:3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Ge 14:6; 36:20), "cave-dwellers," in possession. For a description of the land see EDOM.
(2) (har se`ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (Jos 15:10), not far from Kiriath-jearim and Chesalon.…
Seir
Rough; hairy. (1.) A Horite; one of the “dukes” of Edom (Gen. 36:20-30).
(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa.…
(hairy, Shaggy), We have both "land of Seir," (Genesis 32:3; 36:50) and "Mount Seir." (Genesis 14:6) It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia…
1. A mountain of Judah, near Kirjath-jearim, Jos 15:10.
2. A Horite, one of the primitive rulers of the country south and southeast of the Dead Sea, Ge 36:20 De 2:12.
3. A mountainous tract lying between the southern extremity of the Dead Sea and the eastern gulf of the Red Sea. Mount Hor formed part of Seir, and is the only part that retains its original name. See IDUMEA.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
woch'-man (tsopheh, shomer, metsappeh, notser): Used to designate a sentinel on the city walls (2Sa 18:25; 2Ki 9:18; Ps 127:1; Isa 62:6) or on the hilltops (Jer 31:6). So 3:3; 5:7 introduces another class, "the watchmen that go about the city," and thus, it would seem, points to some system of municipal police. The distinction in meaning between the various words is clear, tsopheh having the idea of "outlooker" and notser that of "careful watcher" (being applied even to besiegers from outside: Jer 4:16…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
woch'-man (tsopheh, shomer, metsappeh, notser): Used to designate a sentinel on the city walls (2Sa 18:25; 2Ki 9:18; Ps 127:1; Isa 62:6) or on the hilltops (Jer 31:6). So 3:3; 5:7 introduces another class, "the watchmen that go about the city," and thus, it would seem, points to some system of municipal police. The distinction in meaning between the various words is clear, tsopheh having the idea of "outlooker" and notser that of "careful watcher" (being applied even to besiegers from outside: Jer 4:16…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in