Isaiah 24:11 — Word Study
WLCצְוָחָ֥ה עַל־ הַיַּ֖יִן בַּֽחוּצ֑וֹת עָֽרְבָה֙ כָּל־ שִׂמְחָ֔ה גָּלָ֖ה מְשׂ֥וֹשׂ הָאָֽרֶץ׃
BSAIn the streetschûwts [outside, in the public squares] they cry outtsᵉvâchâh [with a loud outcry, a shout of anguish] forʻal wineyayin [intoxicating beverage, fermented drink] Allkôl [every, the entirety of] joysimchâh [happiness, gladness] turns to gloomʻârab■ [darkness, shadows, to grow dark] rejoicingmâsôws [great joy, delight, mirth] is exiledgâlâh■ [removed, gone away] from the landʼerets [the earth, the territory, the region]
| Greek | English | Parsing |
|---|---|---|
| צְוָחָ֥ה | an outcry | Noun common, feminine singular absolute |
| עַל־ | on | Preposition |
| הַיַּ֖יִן | wine | Particle, noun common masculine singular absolute |
| בַּֽחוּצ֑וֹת | [will be] in the streets | Preposition, noun common feminine plural absolute |
| עָֽרְבָה֙ | it has become evening | Verb, Qal, perfect third person feminine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| שִׂמְחָ֔ה | gladness | Noun common, feminine singular absolute |
| גָּלָ֖ה | it has departed | Verb, Qal, perfect third person masculine singular |
| מְשׂ֥וֹשׂ | [the] gaiety of | Noun common, masculine singular construct |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the streets they cry out for wine. All joy turns to gloom; rejoicing is exiled from the land. |
| KJV | There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. |
| ASV | There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone. |
| YLT | A cry over the wine [is] in out-places, Darkened hath been all joy, Removed hath been the joy of the land. |
| WEB | There is a crying in the streets because of the wine. All joy is darkened. The mirth of the land is gone. |
| BBE | There is a crying in the streets because of the wine; there is an end of all delight, the joy of the land is gone. |
Where they part company is צְוָחָה — see How Translations Differ.
The sentence is composed of multiple clauses that express the outcry and the resulting state of joy, emphasizing the communal lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצְוָחָה
verbעָרַב
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 24:11
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 Lament over the Landgenerated
Isaiah 24:11 presents a vivid image of despair as the people cry out for wine, indicating a deep longing for joy and relief in a time of distress. The verse reflects the broader theme of desolation in the land, where joy has vanished, and the celebration of life has been overshadowed by gloom. This lament resonates with the prophetic tradition of expressing the consequences of sin and the resulting sorrow in the community, as seen in other passages like Isaiah 24:7 and Joel 1:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 31:6 | Give strong drink to one who is perishing, and wine to the bitter in soul. |
| 2 | Hosea 7:14 | They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me. |
| 3 | Joel 1:15 | Alas for the day! For the Day of the LORD is near, and it will come as destruction from the Almighty. |
| 4 | Isaiah 24:7–9 | The new wine dries up, the vine withers. All the merrymakers now groan. |
| 5 | Isaiah 8:22 | Then they will look to the earth and see only distress and darkness and the gloom of anguish. And they will be driven into utter darkness. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צְוָחָה, tze.va.Chahgenerated
The word צְוָחָה (*tzevaChah*) is a feminine singular noun meaning 'outcry' or 'shout,' often associated with anguish or distress. It is derived from the root צָוַח (*tsavach*, H6681), which conveys a sense of a screech or cry. This word emphasizes the emotional state of the people as they express their sorrow and desperation.
In this verse, the use of צְוָחָה highlights the communal cry for relief and the absence of joy. The emotional weight of this word underscores the gravity of the situation, where the public outcry reflects a collective sense of loss.
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 in this verse is עָֽרְבָה֙, it has become evening, which governs the overall structure. The sentence comprises several phrases: a prepositional phrase indicating the location of the outcry, a noun phrase representing the subject of the outcry, and two additional clauses describing the state of joy and rejoicing.
The word order emphasizes the public nature of the outcry, placing the location בַּֽחוּצ֑וֹת (*in the streets*) at the forefront, highlighting the communal aspect of the lament.
Septuagint Backgroundgenerated
The Septuagint translates צְוָחָה as ὀλολύζετε (*ololuzete*), which conveys a sense of wailing or loud crying. This choice indicates a narrowing of the meaning, emphasizing the depth of anguish rather than just a shout.
The term used in the Septuagint reflects the emotional intensity of the Hebrew word, suggesting a more desperate cry for help in the context of despair.
In plain words — the whole versegenerated
Isaiah 24:11 describes a scene of despair where people in the streets are crying out for wine, indicating their longing for joy. All joy has turned to gloom, and rejoicing has been removed from the land, highlighting the bleakness of their situation.
Frequently Asked Questionsgenerated
The cry for wine represents a deep yearning for joy and relief in a time of distress, reflecting a desire for celebration in a context of sorrow.
The verse illustrates the land's desolation, where joy has vanished, and the people are left in gloom, emphasizing the consequences of their actions.
The term 'exiled' implies that joy is not just absent but has been forcibly removed, indicating a profound loss for the community.
This verse connects with other prophetic messages that lament the consequences of sin and the resulting sorrow in the community, similar to themes found in Joel 1:15 and Isaiah 24:7.
Reflection Questionsgenerated
- What are some ways I can recognize and address feelings of despair in my life or community?
- How can I find joy in difficult circumstances, like the people in this verse are longing for?
- What role does community play in supporting one another during times of sorrow?
- In what ways can I help bring joy back into the lives of those around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 24:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There] is a crying for wine in the streets,.... Not to them that have it, to come and sell it, as Kimchi; but for want of it: there shall be a howling and lamentation in the streets of Rome, during
Read John Gill on Isaiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. (There is) a crying for wine - to drown their sorrows in drink. Joe 1:5, written about the same time, resembles this.
Read Robert Jamieson on Isaiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is a crying for wine; for the want or loss of their wine, and spoil of their vines, whereby they were deprived of the means both of their delight and profit; whereby he intimates their gross sensuality and sottishhess, that instead of crying for their sins, and humbling themselves under God’ s judgments, did only howl for their corn, and wine, and oil, as they did, .
Read Matthew Poole on Isaiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:11 [There is] a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.Ver. 11. There is a crying for wine.] The drunkards weep, the ale stakes yell, because the new wine is cut off from their mouths. All joy is darkened.] Heb., It is eventide with joy. As the air in the evening waxeth dark, so shall their mirth be turned into heaviness. The mirth of the land is gone.] Together with their liquor. Wine is by Simonides called the expeller of sadness - Aμυντωρδυσφροσυναων..
Read John Trapp on Isaiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) There is a crying for wine in the streets.—Literally, because of wine in the fields. The Hebrew noun for the latter word hovers between the meaning of an open place within and one without a city. The context seems in favour of the latter sense. Men weep in the fields because there is no vintage. All joy is darkened.—The English verb exactly expresses the force of the Hebrew, which is used, as in Judges 19:9, of the gloom of sunset. (Comp. Micah 3:6.) The light of joy had passed into the blackness of darkness.
Read Charles John Ellicott on Isaiah 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. All joy is darkened - "All gladness is passed away"] For ערבה arebah, darkened, read עברה aberah, passed away, transposing a letter. Houbigant, Secker. Five of Dr. Kennicott's and five of De Rossi's MSS., several ancient, add כל col, all, after משוש mesos: the Septuagint adds the same word before it.
Read AdamClarke on Isaiah 24 →CambridgeThe Cambridge Bible for Schools and Colleges11. a crying for wine] Rather, as R.V.: a crying because of the wine. The word for streets, meaning strictly “that which is without,” is by some rendered “fields”; but this is less natural. the mirth of the earth is gone] Lit. “gone into exile.”
Read Cambridge on Isaiah 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is a crying for wine in the streets - The inhabitants of the city, turned from their dwellings, would cry for wine to alleviate their distress, and to sustain them in their calamity (compare Isaiah 16:8-10).
Read Albert Barnes on Isaiah 24 →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
In the streets they cry out for wine. All joy turns to gloom; rejoicing is exiled from the land.
There is a crying in the streets because of the wine. All joy is darkened. The mirth of the land is gone.
In the streets they cry out for wine. All joy turns to gloom; rejoicing is exiled from the land.
They howl in the streets because of what happened to the wine; all joy turns to sorrow; celebrations disappear from the earth.
Tyndale line
There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.
There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone.
There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone.
There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.
There is a crying for wine in the streetes: al ioy is darkened: the mirth of the world is gone away.
Strictly literal
There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone;
A cry over the wine [is] in out-places, Darkened hath been all joy, Removed hath been the joy of the land.
In out-places [is] a cry over the wine, || All joy has been darkened, || The joy of the land has been removed.
A [painful] cry for wine is in the streets; darkened is all joy; banished is the mirth of the land.
There is a crying in the streets because of the wine; all joy is darkened, the gladness of the land has disappeared.
From the Latin
There shall be a crying for wine in the streets: all mirth is forsaken: the joy of the earth is gone away.
Simplified
Crowds on the street are shouting, demanding to have wine. Joy turns into darkness. There's no happiness left on earth.
There is a crying in the streets because of the wine; there is an end of all delight, the joy of the land is gone.
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 presents the verse as צְוָחָ֥ה עַל־ הַיַּ֖יִן בַּֽחוּצ֑וֹת עָֽרְבָה֙ כָּל־ שִׂמְחָ֔ה גָּלָ֖ה מְשׂ֥וֹשׂ הָאָֽרֶץ׃, while the Septuagint matches 8 of the 10 words. The Dead Sea Scrolls, including 1Qisaa and 4Q57, show similar wording, confirming the consistency of the text across these witnesses.
צְוָחָ֥ה עַל־ הַיַּ֖יִן בַּֽחוּצ֑וֹת עָֽרְבָה֙ כָּל־ שִׂמְחָ֔ה גָּלָ֖ה מְשׂ֥וֹשׂ הָאָֽרֶץ׃
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.
צוחה על היין בחוצות ערבה כול שמחה גלה משוש הארץ
10 words on the leather.
צוחה על היין בחוצות ערבה כול שמחה גלה משוש הארץ
9 words on the leather — 1 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 24:11
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.
The Hebrew word צְוָחָה (*tsvachah*) means 'outcry' or 'shout.' It is derived from the root צָוַח (*tsavach*, H6681), which conveys a sense of a screech or cry, often associated with anguish. The entries consistently define it in this way, without notable disagreement.
צְוָחָה n.f. outcry
base
H6682 צְוָחָה outcry
6682 tsvachah tsev-aw-khaw'
from 6681; a screech (of anguish): --cry(-ing).
see HEBREW for 06681
צְוָחָה (tse.va.chah) — outcry.
outcry, shout
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
עָרַב (arab) is a verb meaning to grow dark or become evening. It can refer to the transition into evening or the act of spending time during that period. The entries suggest a connection to the idea of darkness associated with dusk, though the exact nuances may vary slightly among sources.
[עָרַב] vb. denom. become evening; grow dark (?)
Qal all joy has grown dark
Hiph. doing it at morning and at evening.
base
H6150 עָרַב vb. denom. become evening; grow dark (?)
6150 `arab aw-rab'
a primitive root (identical with 6148 through the idea of
covering with a texture); to grow dusky at sundown:--be
darkened, (toward) evening.
see HEBREW for 06148
עָרַב (a.rav) — to grow dark.
1) to become evening, grow dark
1a) (Qal) to become evening, grow dark
1b) (Hiphil) to spend the evening, do at evening
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See JOY
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מָשׂוֹשׂ (masows) refers to exultation or joy, encompassing both the feeling of delight and its causes. It is derived from the root word for joy, שָׂשׂוֹן (shason). The term is used in contexts related to rejoicing and mirth.
מָשׂוֹשׂ n.m. id. [שָׂשׂוֹן];—exultation
base
H4885 מָשׂוֹשׂ id. [שָׂשׂוֹן];—exultation
4885 masows maw-soce'
from 7797; delight, concretely (the cause or object) or
abstractly (the feeling):--joy, mirth, rejoice.
see HEBREW for 07797
מָשׂוֹשׂ (ma.s.vo.s) — rejoicing.
exultation, joy, rejoicing
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…
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2