Isaiah 24:16 — Word Study
WLCמִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ צְבִ֣י לַצַּדִּ֔יק וָאֹמַ֛ר רָזִי־ לִ֥י רָֽזִי־ לִ֖י א֣וֹי לִ֑י בֹּגְדִ֣ים בָּגָ֔דוּ וּבֶ֥גֶד בּוֹגְדִ֖ים בָּגָֽדוּ׃
BSAFrom the endskânâph [uttermost part, farthest edges] of the earthʼerets [land, territory] we hearshâmaʻ■ [perceive, listen to] singingzâmîyr [songs, melodies, psalms] Glorytsᵉbîy [praise, honor] to the Righteous Onetsaddîyq [just, upright, having God's nature] But I saidʼâmar▸ I am wasting awayrâzîy [pining away, becoming weak and thin] I am wasting awayrâzîy [pining away, becoming weak and thin] Woeʼôwy [sorrow, grief, lamentation] ◂The treacherousbâgad [deceitful, unfaithful, acting with treachery] ◂betraybâgad■ [deal treacherously, act faithlessly] ◂the treacherousbâgad [deceitful, unfaithful] ◂deal inbeged ◂treacherybâgad■ [faithlessness, disloyalty, deceit]
| Greek | English | Parsing |
|---|---|---|
| מִכְּנַ֨ף | from [the] extremity of | Preposition, noun common feminine singular construct |
| הָאָ֜רֶץ | the earth | Particle, noun common feminine singular absolute |
| זְמִרֹ֤ת | songs | Noun common, feminine plural absolute |
| שָׁמַ֙עְנוּ֙ | we have heard | Verb, Qal, perfect first person common plural |
| צְבִ֣י | splendor | Noun common, masculine singular absolute |
| לַצַּדִּ֔יק | [belongs] to the righteous [one] | Preposition |
| וָאֹמַ֛ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| רָזִי־ | leanness | Noun common, masculine singular absolute |
| לִ֥י | [belongs] to me | Preposition, suffix |
| רָֽזִי־ | leanness | Noun common, masculine singular absolute |
| לִ֖י | [belongs] to me | Preposition, suffix |
| א֣וֹי | woe! | Particle |
| לִ֑י | to me | Preposition, suffix |
| בֹּגְדִ֣ים | [those who] act treacherously | Verb, Qal, participle (active) masculine plural |
| בָּגָ֔דוּ | they act treacherously | Verb, Qal, perfect third person common plural |
| וּבֶ֥גֶד | and treachery | Conjunction, noun common masculine singular absolute |
| בּוֹגְדִ֖ים | [those who] act treacherously | Verb, Qal, participle (active) masculine plural |
| בָּגָֽדוּ׃ | they act treacherously | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the ends of the earth we hear singing: “Glory to the Righteous One.” But I said, “I am wasting away! I am wasting away! Woe is me.” The treacherous betray; the treacherous deal in treachery. |
| KJV | ¶ From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously. |
| ASV | From the uttermost part of the earth have we heard songs: Glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously. |
| YLT | From the skirt of the earth we heard songs, The desire of the righteous. And I say, 'Leanness [is] to me, Leanness [is] to me, woe [is] to me.' Treacherous dealers dealt treacherously, Yea, treachery, treacherous dealers dealt treacherously. |
| WEB | From the uttermost part of the earth have we heard songs. Glory to the righteous! But I said, “I pine away! I pine away! woe is me!” The treacherous have dealt treacherously. Yes, the treacherous have dealt very treacherously. |
| BBE | From the farthest part of the earth comes the sound of songs, glory to the upright. But I said, I am wasting away, wasting away, the curse is on me! The false ones go on in their false way, yes, they go on acting falsely. |
Translations agree on the core message of the verse, emphasizing both praise and lament.
The structure presents a main clause followed by a lament and a description of treachery, highlighting the contrast between praise and despair.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצְבִי
verbזָמִיר
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 24:16
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 — A Song of Praise and Lamentgenerated
Isaiah 24:16 captures a moment where the ends of the earth echo with songs of glory to the Righteous One, juxtaposed with the speaker's deep sense of personal loss and betrayal. This passage reflects the dual realities of praise and lament within the context of divine judgment, as seen in the surrounding verses that call for glorifying the LORD amidst impending doom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:15 | You have enlarged the nation, O LORD; You have enlarged the nation. You have gained glory for Yourself; You have extended all the borders of the land. |
| 2 | Isaiah 45:22–25 | Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other. |
| 3 | Isaiah 52:10 | The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. |
| 4 | Isaiah 66:19–20 | I will establish a sign among them, and I will send survivors from among them to the nations—to Tarshish, Put, and the archers of Lud; to Tubal, Javan, and the islands far away who have not heard of My fame or seen My glory. So they will proclaim My glory among the nations. |
| 5 | Psalm 2:8 | Ask Me, and I will make the nations Your inheritance, the ends of the earth Your possession. |
The Treasury of Scripture Knowledge — 31 references, hung on the phrase they belong to
The Key Word — רָזִי, ra.zi-generated
The word רָזִי (ra.zi) refers to leanness or wasting, indicating a state of being thin or weak, often due to lack of nourishment or illness. It is derived from a root that emphasizes this condition, appearing in contexts where physical or emotional depletion is highlighted.
In this verse, the repetition of רָזִי underscores the speaker's profound despair and sense of deterioration, reflecting their emotional state amidst the backdrop of treachery and betrayal.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase includes wasting away, which is consistent across the KJV and ASV, capturing the essence of the speaker's lament.
Sentence Structuregenerated
The verse is structured around the main clause that presents the joyful singing from the ends of the earth, followed by the speaker's lament and the actions of the treacherous. This structure emphasizes the contrast between the external praise and internal despair.
The finite verbs שָׁמַ֨עְנוּ֙ (we have heard) and אֹמַ֛ר (and I said) anchor the verse, with various phrases detailing the subjects and objects that enhance the emotional depth of the lament.
Septuagint Backgroundgenerated
The Septuagint translates מִכְּנַ֨ף as πτερύγων, indicating a focus on the extremities or edges, similar to the Hebrew meaning. This choice reflects a consistent understanding of the geographical scope from which the praise is heard.
The Greek word οὐαὶ for אוֹי captures the emotional intensity of the lament, suggesting a direct equivalence in expressing sorrow.
In plain words — the whole versegenerated
Isaiah 24:16 describes a scene where joyful singing is heard from the ends of the earth, praising the Righteous One. However, the speaker expresses deep sorrow, feeling wasted and surrounded by betrayal. This contrast highlights both the joy of praise and the pain of personal loss.
Frequently Asked Questionsgenerated
The speaker expresses a deep sense of personal loss and emotional depletion, feeling weak and sorrowful amidst the treachery surrounding them.
The joyful singing from the ends of the earth represents hope and praise, while the speaker's lament highlights their personal despair, creating a stark contrast.
The term 'treacherous' describes those who act deceitfully, emphasizing the betrayal that the speaker feels and the moral decay present in the context.
This verse encapsulates the duality of praise and lament, reflecting the overarching themes of judgment and hope found throughout the book of Isaiah.
Reflection Questionsgenerated
- In what areas of my life do I feel a sense of betrayal or disappointment?
- How can I balance moments of joy and sorrow in my own experiences?
- What does it mean to me to praise God amidst my struggles?
- How do I respond to feelings of weakness or despair in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of praise and lament, highlighting the contrasting emotions present in Isaiah's prophecy.
From the ends of the earth we have heard praises, the glory of the Just One. And I said: My secret to me, my secret to me.Early Church Fathers on Isaiah 24 →
“The Spirit of the Lord filled the world.” But that will be done with the broken horns of sinners. The horns of the righteous one are said to be exalted,Early Church Fathers on Isaiah 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 24:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFrom the uttermost part of the earth have we heard songs,.... Of praise and thanksgivings, on account of the judgments of God on antichrist; for the glorious appearance of Christ's kingdom; for the
Read John Gill on Isaiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFrom the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me!
Read Robert Jamieson on Isaiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the uttermost part of the earth, from all the parts of the earth or land in which the Jews are or shall be, have we heard songs, songs of joy and praise. Even glory to the righteous; or, glory be to the righteous; which may seem to be the matter of the song. By the righteous may be understood either, 1. The generation of righteous and holy men, who formerly were despised, but now upon this eminent deliverance shall be highly honoured; or, 2. The Lord, whom they were exhorted to glorify in the foregoing verse, and who may well be called the righteous one, as he is frequently styled the Holy One, as , &c.; or, 3. The Messiah, to whom this title of just or righteous is frequently given…
Read Matthew Poole on Isaiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:16 From the uttermost part of the earth have we heard songs, [even] glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.Ver. 16. From the uttermost part of the land have we heard songs.] Or, Psalms, aliquid Davidicam. The martyrs sang in the fire. Luther in deep distress called for the 46th Psalm to be sung in contemptum diaboli, in despite of the devil. Even glory to the righteous.] To Jesus the Just One. But I said, My leanness, my leanness.] The prophet’ s flesh was wasted and consumed with care and grief for his graceless countrymen. See the like…
Read John Trapp on Isaiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) From the uttermost part of the earth . . .—The words “glory to the righteous” sound at first like a doxology addressed to Jehovah as essentially the Righteous One. Two facts militate, however, against this view. The word translated “glory” is not that commonly used in doxologies, but rather “honour” or “praise,” such as is applied to men (Isaiah 4:2; Isaiah 23:9; Isaiah 28:1; Isaiah 28:4-5; 2 Samuel 1:19). (2) The term “the Righteous One “is never used absolutely as a name of ‘God. On these grounds, therefore, it seems better to render “honour to the righteous” (comp. Romans 2:7), to the true Israel of God as a righteous people. The “uttermost part” is, literally, the wing or skirt of…
Read Charles John Ellicott on Isaiah 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. But I said] The prophet speaks in the person of the inhabitants of the land still remaining there, who should be pursued by Divine vengeance, and suffer repeated distresses from the inroads and depredations of their powerful enemies. Agreeably to what he said before in a general denunciation of these calamities: - "Though there be a tenth part remaining in it; Even this shall undergo a repeated destruction." Isaiah 6:13. See the note there. - L. My leanness, my leanness - Or, my secret; so the Vulgate, Montanus, and my old MS; רזן razan has this meaning in Chaldee; but in Hebrew it signifies to make lean, to waste. This sentence in the Hebrew has a strange connexion of uncouth…
Read AdamClarke on Isaiah 24 →CambridgeThe Cambridge Bible for Schools and Colleges16. Other voices from the uttermost part (strictly, “the skirt”) of the earth are heard singing “Glory to the righteous,” i.e. the righteous people, Israel. But these jubilant utterances of his more fortunately situated fellow-believers only extort from the prophet a cry of despair. My leanness] Lit. “emaciation to me,” hence R.V. “I pine away.” the treacherous dealers …] Cf. ch. Isaiah 21:2, Isaiah 33:1. Assonance is here carried to an extreme: “deceivers deceive, yea with deceit do deceivers deceive.”
Read Cambridge on Isaiah 24 →Albert Barnes1798–1870Barnes' Notes on the BibleFrom the uttermost part of the earth - The word ‘earth’ here seems to be taken in its usual sense, and to denote countries without the bounds of Palestine, and the phrase is equivalent to remote
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
From the ends of the earth we hear singing: “Glory to the Righteous One.” But I said, “I am wasting away! I am wasting away! Woe is me.” The treacherous betray; the treacherous deal in treachery.
From the uttermost part of the earth have we heard songs. Glory to the righteous! But I said, “I pine away! I pine away! woe is me!” The treacherous have dealt treacherously. Yes, the treacherous have dealt very treacherously.
From the ends of the earth we hear singing: “Glory to the Righteous One.” But I said, “I am wasting away! I am wasting away! Woe is me.” The treacherous betray; the treacherous deal in treachery.
From the ends of the earth we hear songs – the Just One is majestic. But I say, “I’m wasting away! I’m wasting away! I’m doomed! Deceivers deceive, deceivers thoroughly deceive!”
Tyndale line
¶ From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
From the uttermost part of the earth have we heard songs: Glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously.
From the uttermost part of the earth have we heard songs, glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe to me! the treacherous dealers have dealt treacherously; yes, the treacherous dealers have dealt very treacherously.
From the vttermost part of the earth wee haue heard praises, euen glory to the iust, and I sayd, My leanesse, my leanesse, woe is mee: the transgressours haue offended: yea, the transgressours haue grieuously offended.
Strictly literal
From the end of the earth have we heard songs: Glory to the righteous! And I said, My leanness, my leanness, woe unto me! The treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously.
From the skirt of the earth we heard songs, The desire of the righteous. And I say, 'Leanness [is] to me, Leanness [is] to me, woe [is] to me.' Treacherous dealers dealt treacherously, Yea, treachery, treacherous dealers dealt treacherously.
From the skirt of the earth we heard songs, || The desire of the righteous. And I say, “Leanness [is] to me, || Leanness [is] to me, woe [is] to me.” Treacherous dealers dealt treacherously, || Indeed, treachery, treacherous dealers dealt treacherously.
From the edge of the earth have we heard songs, “Glory to the righteous.” But I said, “Evil is mine, evil is mine, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously.”
From the farthest part of the earth we have heard songs, “Glory to the righteous one!” But I said, “I have wasted away, I have wasted away, woe is me! The treacherous have dealt treacherously; yes, the treacherous have dealt very treacherously.”
From the Latin
From the ends of the earth we have heard praises, the glory of the just one. And I said: My secret to myself, my secret to myself, woe is me: the prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated.
Simplified
We hear songs coming from the ends of the earth, singing, “Glory to the God who does right.” But I'm miserable, miserable. Pity me! Deceitful people go on betraying, again and again.
From the farthest part of the earth comes the sound of songs, glory to the upright. But I said, I am wasting away, wasting away, the curse is on me! The false ones go on in their false way, yes, they go on acting falsely.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Dead Sea Scrolls, with both preserving the essential wording of the verse. Variations in the scrolls involve some missing or restored words but do not alter the core message of the lament and praise.
מִכְּנַ֨ף הָאָ֜רֶץ זְמִרֹ֤ת שָׁמַ֙עְנוּ֙ צְבִ֣י לַצַּדִּ֔יק וָאֹמַ֛ר רָזִי־ לִ֥י רָֽזִי־ לִ֖י א֣וֹי לִ֑י בֹּגְדִ֣ים בָּגָ֔דוּ וּבֶ֥גֶד בּוֹגְדִ֖ים בָּגָֽדוּ׃
11 of the 18 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.
מכנף הארץ זמרת שמענו צבי לצדיק ואמר רזי ל׳י רזי ל׳י אוי ל׳י בוגדים בגדו ובגד בוגדים בגדו
18 words on the leather.
[הארץ] זמרת שמענו צבי [לצדיק] [ואמר] [רזי] [ל׳י] [רזי] [ל׳י] [אוי] [ל׳י] [בגדים] [בגדו] [ובגד] [בוגדים] בגדו
17 words of the verse are on this fragment — 2 partly restored, 13 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 24:16
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.
כָּנָף (kanaph) means 'wing' or 'extremity' and can refer to various edges or corners, such as those of a bird, garment, or building. It encompasses meanings like border, corner, and skirt, indicating both physical and metaphorical edges. The word is derived from a root that suggests an edge or extremity.
כָּנָף 109 n.f. wing, extremity
base
H3671 כָּנָף wing, extremity
3671 kanaph kaw-nawf'
from 3670; an edge or extremity; specifically (of a bird or
army) a wing, (of a garment or bed-clothing) a flap, (of the
earth) a quarter, (of a building) a pinnacle:--+ bird, border,
corner, end, feather(-ed), X flying, + (one an-)other,
overspreading, X quarters, skirt, X sort, uttermost part,
wing((-ed)).
see HEBREW for 03670
כָּנָף (ka.naph) — wing.
1) wing, extremity, edge, winged, border, corner, shirt
1a) wing
1b) extremity
1b1) skirt, corner (of garment)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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
זָמִיר (zamiyr) refers to a song, particularly one meant to be accompanied by instrumental music. It can denote a psalm or singing in general. The word is derived from a root associated with music, specifically זָמַר (zamar), which relates to singing.
[זָמִיר] n.m. song
base
H2158 [זָמִיר] song
2158 zamiyr zaw-meer'
or zamir {zaw-meer'}; and (feminine) zmirah {zem-ee-raw'};
from 2167; a song to be accompanied with instrumental
music:--psalm(-ist), singing, song.
see HEBREW for 02167
זָמִיר (za.mir) — song.
song, psalm
N-mp — Noun common · feminine plural absoluteHNcfpa
Songs
Of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see SOLOMON, SONGS OF).
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
צְבִי (tsbiy) has two primary meanings: beauty or honor, and gazelle. It is derived from a root meaning prominence or splendor. The word encompasses concepts of beauty and glory, as well as referring to the gazelle, known for its gracefulness. The lexicons do not indicate any significant disagreement regarding its meanings.
צְבִי n.m. beauty, honour
base
צְבִי n.m. gazelle
base
H6643a צְבִי beauty, honour H6643b צְבִי gazelle
6643 tsbiy tseb-ee'
from 6638 in the sense of prominence; splendor (as
conspicuous); also a gazelle (as beautiful):--beautiful(-ty),
glorious (-ry), goodly, pleasant, roe(-buck).
see HEBREW for 06638
צְבִי (tse.vi) — beauty.
1) beauty, glory, honour
1a) beauty, decoration
1b) honour
צְבִי (tse.vi) — gazelle.
1) roebuck, gazelle
1a) perhaps an extinct animal, exact meaning unknown
Also means: tse.viy.yah (צְבִיָּה "gazelle" H6646)
N-ms — Noun common · masculine singular absoluteHNcmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Prep | Adj — PrepositionHRd/Aamsa
wun.
See NUMBER.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
רָזִי (raziy) refers to leanness or wasting. It is derived from the root word רָזָה (razah), which relates to thinness. The entries consistently emphasize this meaning without significant variation.
רָזִי n.[m.] leanness, wasting
base
H7334 רָזִי leanness, wasting
7334 raziy raw-zee'
from 7329; thinness:--leanness.
see HEBREW for 07329
רָזִי (ra.zi) — wasting.
leanness, wasting
N-ms — Noun common · masculine singular absoluteHNcmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
רָזִי (raziy) refers to leanness or wasting. It is derived from the root word רָזָה (razah), which relates to thinness. The entries consistently emphasize this meaning without significant variation.
רָזִי n.[m.] leanness, wasting
base
H7334 רָזִי leanness, wasting
7334 raziy raw-zee'
from 7329; thinness:--leanness.
see HEBREW for 07329
רָזִי (ra.zi) — wasting.
leanness, wasting
N-ms — Noun common · masculine singular absoluteHNcmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ General scriptures concerning Jer 9:8
→ Of Rahab to her people Jos 2
→ Of the man of Beth-el Jud 1:24,25
→ Of Jael Jud 4:18-21
→ Of Shechemites Jud 9:23
→ Of Joab 2Sa 3:26,27
→ Of Baanah and Rechab 2Sa 4:6
→ Of David to Uriah 2Sa 11
→ Of Joab to Amasa 2Sa 20:9,10
→ Of Jehu 2Ki 10:18-28
→ Of the enemies of Nehemiah Ne 6
→ See CONSPIRACY
→ See TREASON
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp