Isaiah 25:5 — Word Study
WLCכְּחֹ֣רֶב בְּצָי֔וֹן שְׁא֥וֹן זָרִ֖ים תַּכְנִ֑יעַ חֹ֚רֶב בְּצֵ֣ל עָ֔ב זְמִ֥יר עָֽרִיצִ֖ים יַעֲנֶֽה׃ פ
BSAlike heatchôreb [intense warmth, scorching] in a dry landtsîyôwn [parched and barren, a desolate place] You subduekânaʻ▸ [humble, bring low] the uproarshâʼôwn [loud noise, tumult] of foreignerszûwr [strangers, those outside of God's people] As the shadetsêl [shadow, protection] of a cloudʻâb [a dark cloud] cools the heatchôreb [calms, soothes, sweltering, oppressive] so the songzâmîyr [musical praise, joyful melody] of the ruthlessʻârîyts [cruel, terrifying]
| Greek | English | Parsing |
|---|---|---|
| כְּחֹ֣רֶב | like heat | Preposition, noun common masculine singular absolute |
| בְּצָי֔וֹן | in a dry land | Preposition, noun common masculine singular absolute |
| שְׁא֥וֹן | [the] uproar of | Noun common, masculine singular construct |
| זָרִ֖ים | strangers | Adj |
| תַּכְנִ֑יעַ | you will subdue | Verb, Hiphil, imperfect second person masculine singular |
| חֹ֚רֶב | heat | Noun common, masculine singular absolute |
| בְּצֵ֣ל | in [the] shade of | Preposition, noun common masculine singular construct |
| עָ֔ב | a cloud | Noun common, masculine singular absolute |
| זְמִ֥יר | [the] song of | Noun common, masculine singular construct |
| עָֽרִיצִ֖ים | ruthless [people] | Adj |
| יַעֲנֶֽה׃ פ | he will quieten | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | like heat in a dry land. You subdue the uproar of foreigners. As the shade of a cloud cools the heat, so the song of the ruthless is silenced. |
| KJV | Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. |
| ASV | As the heat in a dry place wilt thou bring down the noise of strangers; as the heat by the shade of a cloud, the song of the terrible ones shall be brought low. |
| YLT | As heat in a dry place, The noise of strangers Thou humblest, Heat with the shadow of a thick cloud, The singing of the terrible is humbled. |
| WEB | As the heat in a dry place you will bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low. |
| BBE | As heat by the shade of a cloud, the noise of the men of pride has been made quiet by you; as heat by the shade of a cloud, the song of the cruel ones has been stopped. |
Where they part company is תַּכְנִ֑יעַ — see How Translations Differ.
The main clause is supported by a simile and a comparative clause, creating a rich image of God's intervention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּנַע
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 25:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Protection and Peacegenerated
Isaiah 25:5 describes God's power to bring peace and calm in the face of turmoil. The imagery of heat in a dry land depicts a state of distress, while God's ability to subdue the uproar of foreigners illustrates His sovereignty over chaos. This passage emphasizes that even in the most oppressive conditions, God provides shade and relief, akin to the protective nature of a cloud, highlighting His role as a refuge for those in need.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:8–15 | “Are not all my commanders kings?” he says. |
| 2 | Isaiah 13:11 | I will punish the world for its evil and the wicked for their iniquity. I will end the haughtiness of the arrogant and lay low the pride of the ruthless. |
| 3 | Isaiah 14:10–16 | They will all respond to you, saying, “You too have become weak, as we are; you have become like us!” |
| 4 | Isaiah 17:12–14 | Alas, the tumult of many peoples; they rage like the roaring seas and clamoring nations; they rumble like the crashing of mighty waters. |
| 5 | Isaiah 30:30–33 | And the LORD will cause His majestic voice to be heard and His mighty arm to be revealed, striking in angry wrath with a flame of consuming fire, and with cloudburst, storm, and hailstones. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — תַּכְנִ֑יעַ, takh.Ni.a'generated
The verb תַּכְנִ֑יעַ (takh.Ni.a') is in the imperfect tense, indicating an ongoing action. It is derived from the root כָּנַע (kana), which means to humble or subdue. This word captures the essence of God's power to bring low the uproar of the foreign nations, suggesting a divine intervention that calms chaos.
The use of the second person masculine singular indicates that God is directly addressing the situation, emphasizing His active role in subduing the uproar. This reflects a broader theme in Isaiah of God's authority over the nations and His ability to bring peace.
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 verbs תַּכְנִ֑יעַ (you will subdue) and יַעֲנֶֽה (he will quieten) govern the verse, with various phrases providing detail. The structure emphasizes God's active role in both subduing the uproar and bringing peace.
The word order places the images of heat and shade at the beginning, creating a vivid contrast that highlights the oppressive conditions before introducing God's action.
Septuagint Backgroundgenerated
In the Septuagint, תַּכְנִ֑יעַ is rendered as παρέδωκας (paredōkas), which means 'you have delivered' or 'handed over.' This choice suggests a broader interpretation of God's action, indicating not just subduing but also delivering from oppression.
This translation reflects a nuanced understanding of God's intervention, emphasizing His role in providing relief and safety to His people.
In plain words — the whole versegenerated
Isaiah 25:5 describes how God brings peace in the midst of chaos. It compares the intense heat of a dry land to the uproar caused by foreign nations. God promises to subdue this uproar, just as a cloud provides shade and coolness, silencing the cruel and ruthless.
Frequently Asked Questionsgenerated
It means that God has the power to calm the noise and chaos caused by those outside His people, bringing peace and order.
The imagery contrasts the oppressive conditions of a dry land with the relief provided by shade, illustrating God's ability to transform distress into peace.
The term 'ruthless' refers to those who are cruel and terrifying, highlighting the severity of the oppression that God will silence.
This verse emphasizes God's role as a refuge and protector, showing that He actively intervenes to bring peace and safety to His people.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God to subdue the uproar around me?
- How can I seek refuge in God during times of distress?
- What does it mean for me to experience God's shade in my life?
- How can I share the peace I receive from God with others who are struggling?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on this verse, suggesting it refers to those in Israel longing for the Savior's coming.
Perhaps this is what the prophet is referring to, that is, those in Israel who were thirsting for the coming of the Savior. They desired to see the Savior and Redeemer of all. One such person was the righteous Simeon.Early Church Fathers on Isaiah 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 25:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt bring down the noise of strangers,.... Such as are strangers to God and godliness, to Christ, his Gospel, and truths, to the Spirit and his operations of grace; the clamour and noise of
Read John Gill on Isaiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
Read Robert Jamieson on Isaiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe noise; the tumultuous noise, as the word properly signifies, which he called their blast in the foregoing verse; by which he means their rage and furious attempts, which are commonly managed with much noise and clamour. Of strangers; of those strange and heathen nations that fought against God’ s people. Even the heat with the shadow of a cloud; with as much ease as thou dost in the course of thy common providence allay the heat of a dry season and place, either by the shadow of thy clouds, or by the rain which falleth from black and shadowy clouds. The branch; the arm or power, as a branch is the arm of a tree. Or, the prince or commanders; for the word branch is sometimes put for a…
Read Matthew Poole on Isaiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 25:5 Thou shalt bring down the noise of strangers, as the heat in a dry place; [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.Ver. 5. As the heat in a dry place.] Where the insolonce of these strangers from the life of God, the Antichristian rabble, the stir and ado they make, is resembled to a heat and drought that doth parch and scorch the godly; God’ s protection of his to a thick shadow. The branch of the terrible ones shall be brought low.] Some read the text thus: As the heat is abated with a thick shadow, so the song or chanting of the terrible ones was abased. Others the whole verse thus: As the heat in a drought, thou hast…
Read John Trapp on Isaiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thou shalt bring down the noise of strangers . . .—The thought of Isa 25:4 is reproduced with a variation of imagery, the scorching “heat” in a “dry” (or parched) “land.” This is deprived of its power to harm, by the presence of Jehovah, as the welcome shadow of a cloud hides the sun’s intolerable blaze. (Comp. Isaiah 32:2.) It is noticeable that the LXX. in both passages gives “Sion” for “dry place” (Heb. tsayôn), perhaps following a various reading, perhaps interpreting.The branch of the terrible ones . . .—Better, the song. The Hebrew noun is a rare one, but is found in this sense in Song Son 2:12. The triumph song of the dread oppressors is thought of as blighting the world like a…
Read Charles John Ellicott on Isaiah 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Of strangers - "Of the proud"] The same mistake here as in Isaiah 25:2: see the note there. See Clarke on Isaiah 25:2. Here זדים zedim, the proud, is parallel to עריצים aritsim, the formidable: as in Psalms 54:5, and Psalms 86:14. The heat with the shadow of a cloud - "As the heat by a thick cloud"] For חרב choreb, the Syriac, Chaldee, Vulgate, and two MSS. read כחרב kechoreb, which is a repetition of the beginning of the foregoing parallel line; and the verse taken out of the parallel form, and more fully expressed, would run thus: "As a thick cloud interposing tempers the heat of the sun on the burnt soil; so shalt thou, by the interposition of thy power, bring low and abate the…
Read AdamClarke on Isaiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges5. Render: As heat in a dry place (cf. Isaiah 32:2) Thou humblest the pride of aliens; (as) heat by the shadow of a cloud the song of the tyrants is brought low. The meaning is that as natural heat, however intense, is abated by an intervening cloud, so Jehovah has means of bringing to an end the fiercest oppression to which His people can be exposed.
Read Cambridge on Isaiah 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt bring down the noise - The tumult; the sound which they make in entering into battle; or the note of triumph, and the sound of revelry.
Read Albert Barnes on Isaiah 25 →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
like heat in a dry land. You subdue the uproar of foreigners. As the shade of a cloud cools the heat, so the song of the ruthless is silenced.
As the heat in a dry place you will bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low.
like heat in a dry land. You subdue the uproar of foreigners. As the shade of a cloud cools the heat, so the song of the ruthless is silenced.
like heat in a dry land, you humble the boasting foreigners. Just as the shadow of a cloud causes the heat to subside, so he causes the song of tyrants to cease.
Tyndale line
Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
As the heat in a dry place wilt thou bring down the noise of strangers; as the heat by the shade of a cloud, the song of the terrible ones shall be brought low.
As the heat in a dry place shalt thou bring down the noise of strangers; as the heat by the shadow of a cloud, the song of the terrible ones shall be brought low.
Thou wilt bring down the noise of strangers, as the heat in a dry place; even the heat with the shade of a cloud: the branch of the terrible ones shall be brought low.
Thou shalt bring downe the noyse of the strangers, as the heate in a drie place: he wil bring downe the song of the mightie, as the heate in the shadowe of a cloude.
Strictly literal
Thou hast subdued the tumult of strangers, as the heat in a dry place; [as] the heat, by the shadow of a cloud, [so] the song of the terrible ones is brought low.
As heat in a dry place, The noise of strangers Thou humblest, Heat with the shadow of a thick cloud, The singing of the terrible is humbled.
As heat in a dry place, || You humble the noise of strangers, || [As] heat with the shadow of a thick cloud, || The singing of the terrible is humbled.
Like heat in a dry land, wilt thou subdue the tumult of the barbarians; as the heat [is lessened] by the shadow of the cloud, so will he subdue the song of the tyrants.
and like heat in a dry land, you subdued the noise of foreigners, as the heat is subdued by the shade of a cloud, so the song of the ruthless ones is answered.
From the Latin
Thou shalt bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, thou shalt make the branch of the mighty to wither away.
Simplified
like heat in a desert. You end the noisy uprising of foreigners. In the same way that a cloud's shadow cools down the heat of the day, so the song sung by brutal people is silenced.
As heat by the shade of a cloud, the noise of the men of pride has been made quiet by you; as heat by the shade of a cloud, the song of the cruel ones has been stopped.
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 closely in wording, with 11 words on the leather of 1Qisaa matching the MT exactly. The Septuagint, however, shows a different structure and wording, indicating a variation in interpretation.
כְּחֹ֣רֶב בְּצָי֔וֹן שְׁא֥וֹן זָרִ֖ים תַּכְנִ֑יעַ חֹ֚רֶב בְּצֵ֣ל עָ֔ב זְמִ֥יר עָֽרִיצִ֖ים יַעֲנֶֽה׃ פ
3 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.
כחורב בציון שאון זרים תכניע חורב בצל עב זמיר עריצים יענה
11 words on the leather.
[כחרב] [בציון] [שאון] [זרים] [תכניע] [חרב] [בצל] [עב] [זמיר] [עריצים] יענה
nothing on the leather here — 1 partly restored, 10 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 25:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
חֹ֫רֶב (choreb) refers to concepts of dryness and desolation, encompassing meanings such as drought, heat, and parching conditions. It is built from the idea of being dry or desolate, and can denote both physical and metaphorical states of barrenness. The entries consistently highlight these themes without significant disagreement.
חֹ֫רֶב n.m. dryness, drought, heat
dryness
drought
parching heat
base
חֹ֫רֶב n.[m.] desolation
base
H2721a חֹ֫רֶב dryness, drought, heat . dryness
. drought
. parching heat
H2721b חֹ֫רֶב desolation
2721 choreb kho'-reb
a collaterally form of 2719; drought or
desolation:--desolation, drought, dry, heat, X utterly, waste.
see HEBREW for 02719
חֹ֫רֶב (cho.rev) — drought.
1) dryness, drought, heat
1a) dryness
1b) drought
1c) parching heat
חֹ֫רֶב (cho.rev) — desolation.
desolation
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
het (chom, horebh, "drought," Job 30:30; Isa 4:6; 25:4; Jer 36:30; sharabh, Isa 49:10, translated in the Revised Version margin "mirage"; zestos, "fervent," Re 3:15, therme, Ac 28:3, kauma, Re 7:16, kauson, Mt 20:12; see MIRAGE):
1. Dreaded in Palestine:
The heat of the summer is greatly dreaded in Palestine, and as a rule the people rest under cover during the middle of the day, when the sun is hottest. There is no rain from May to October, and scarcely a cloud…
→ Jonah overcome with Jon 4:8
→ See SUNSTROKE
צָיוֹן (tsiyown) refers to dryness or parched ground, indicating a desert-like condition. It is derived from a related term that also conveys the idea of a dry place. The entries consistently emphasize its association with arid land.
צָיוֹן n.[m.] dryness, parched ground
base
H6724 צָיוֹן dryness, parched ground
6724 tsiyown tsee-yone'
from the same as 6723; a desert:--dry place.
see HEBREW for 06723
צָיוֹן (tsi.von) — dryness.
dryness, parched land or ground
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
שָׁאוֹן (sha'own) refers to a loud noise or uproar, often associated with water or crowds. It encompasses meanings like roar, din, and tumult, suggesting a sense of chaos or destruction. The word is derived from a root that implies rushing or noise, highlighting its connection to loud, disruptive sounds.
שָׁאוֹן n.m. roar (of waters, etc.), din, crash, uproar
base
H7588 שָׁאוֹן roar (of waters, etc.), din, crash, uproar
7588 sha'own shaw-one'
from 7582; uproar (as of rushing); by implication,
destruction:--X horrible, noise, pomp, rushing, tumult
(X -uous).
see HEBREW for 07582
שָׁאוֹן (sha.on) — roar.
1) roar, din, crash, uproar
1a) roar (of water)
1b) uproar (of revellers)
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…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAampa
כָּנַע (kana) is a Hebrew verb meaning to be humble or to humble oneself. It conveys the idea of subjugation or bringing down, whether in a reflexive sense (humbling oneself) or in an active sense (humbling others or subduing enemies). The entries indicate its use in different forms, including passive and active, but do not provide specific verse references.
[כָּנַע] vb. be humble, only in der. conj.
Niph.
reflex. humble oneself
pass. be humbled, subdued
Hiph.
humble
subdue enemies
base
H3665 [כָּנַע] be humble, only in der. conj. . . reflex. humble oneself
. pass. be humbled, subdued
. . humble
. subdue enemies
3665 kana` kaw-nah'
a primitive root; properly, to bend the knee; hence, to
humiliate, vanquish:--bring down (low), into subjection,
under, humble (self), subdue.
כָּנַע (ka.na) — be humble.
1) to be humble, be humbled, be subdued, be brought down, be low, be under, be brought into subjection
1a) (Niphal)
1a1) to humble oneself
1a2) to be humbled, be subdued
1b) (Hiphil)
1b1) to humble
1b2) to subdue
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
חֹ֫רֶב (choreb) refers to concepts of dryness and desolation, encompassing meanings such as drought, heat, and parching conditions. It is built from the idea of being dry or desolate, and can denote both physical and metaphorical states of barrenness. The entries consistently highlight these themes without significant disagreement.
חֹ֫רֶב n.m. dryness, drought, heat
dryness
drought
parching heat
base
חֹ֫רֶב n.[m.] desolation
base
H2721a חֹ֫רֶב dryness, drought, heat . dryness
. drought
. parching heat
H2721b חֹ֫רֶב desolation
2721 choreb kho'-reb
a collaterally form of 2719; drought or
desolation:--desolation, drought, dry, heat, X utterly, waste.
see HEBREW for 02719
חֹ֫רֶב (cho.rev) — drought.
1) dryness, drought, heat
1a) dryness
1b) drought
1c) parching heat
חֹ֫רֶב (cho.rev) — desolation.
desolation
N-ms — Noun common · masculine singular absoluteHNcmsa
het (chom, horebh, "drought," Job 30:30; Isa 4:6; 25:4; Jer 36:30; sharabh, Isa 49:10, translated in the Revised Version margin "mirage"; zestos, "fervent," Re 3:15, therme, Ac 28:3, kauma, Re 7:16, kauson, Mt 20:12; see MIRAGE):
1. Dreaded in Palestine:
The heat of the summer is greatly dreaded in Palestine, and as a rule the people rest under cover during the middle of the day, when the sun is hottest. There is no rain from May to October, and scarcely a cloud…
→ Jonah overcome with Jon 4:8
→ See SUNSTROKE
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עָב (‘ab) refers to a dark cloud or cloud mass, and can also mean a thicket. The word is derived from a root meaning to envelop or cover, suggesting density or darkness. It appears in contexts related to clouds and thick vegetation, as noted in 2 Chronicles 4:17.
עָב 53 n.m. dark cloud, cloud-mass, thicket
base
H5645 עָב dark cloud, cloud-mass, thicket
5645 `ab awb
(masculine and feminine); from 5743; properly, an envelope,
i.e. darkness (or density, 2 Chron. 4:17); specifically, a
(scud) cloud; also a copse:--clay, (thick) cloud, X thick,
thicket. Compare 5672.
see HEBREW for 05743
see HEBREW for 05672
עָב (av) — cloud.
1) darkness, cloud, thicket
1a) dark cloud
1b) cloud mass
1c) thicket (as refuge)
N-cs — Noun common · masculine singular absoluteHNcmsa
kloud (`anan, `abh; nephele, nephos):
I. Clouds in Palestine.
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15;
The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (
PILLAR OF, the miraculous token of the divine presence and care, Ex 14:24 16:10 Nu 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Ex 13:21,22 14:19,20. By it God directed their movements, Nu 9:15-23 14:14 De 1:33. See the beautiful application of the image to the future church in Isa 4:5.
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-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…
עָרִיץ (ariyts) describes something that is awe-inspiring or terror-stricken, with connotations of being powerful, ruthless, or tyrannical. It is built from the root associated with fearfulness and strength. The range of meanings includes mighty, oppressive, and violent, reflecting a sense of great power.
עָרִיץ adj. awe-inspiring, terror-stricken
base
H6184 עָרִיץ awe-inspiring, terror-stricken
6184 `ariyts aw-reets'
from 6206; fearful, i.e. powerful or tyrannical:--mighty,
oppressor, in great power, strong, terrible, violent.
see HEBREW for 06206
עָרִיץ (a.rits) — ruthless.
awe-inspiring, terror-striking, awesome, terrifying, ruthless, mighty
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms