Isaiah 28:2 — Word Study
WLCהִנֵּ֨ה חָזָ֤ק וְאַמִּץ֙ לַֽאדֹנָ֔י כְּזֶ֥רֶם בָּרָ֖ד שַׂ֣עַר קָ֑טֶב כְּ֠זֶרֶם מַ֣יִם כַּבִּירִ֥ים שֹׁטְפִ֛ים הִנִּ֥יחַ לָאָ֖רֶץ בְּיָֽד׃
BSABeholdhinnêh [look, pay attention] the Lord [has one ]ʼĂdônây [Adonay, the sovereign God] [who is] strongchâzâq [cruel, severe] and mightyʼammîyts [powerful, courageous] Like a hailstormbârâd [a storm of hail, a destroying whirlwind] or destructiveqeṭeb tempestsaʻar [a whirlewind that overthrows] like a driving rainzerem [a flood of mighty waters] or flooding downpourkabbîyr [an overwhelming flood] to the groundʼerets [the earth, the land]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֨ה | there! | Particle |
| חָזָ֤ק | a mighty [one] | Adj |
| וְאַמִּץ֙ | and a strong [one] | Conjunction |
| לַֽאדֹנָ֔י | [belongs] to [the] Lord | Preposition, noun proper |
| כְּזֶ֥רֶם | like a storm of | Preposition, noun common masculine singular construct |
| בָּרָ֖ד | hail | Noun common, masculine singular absolute |
| שַׂ֣עַר | a tempest of | Noun common, masculine singular construct |
| קָ֑טֶב | destruction | Noun common, masculine singular absolute |
| כְּ֠זֶרֶם | like a storm of | Preposition, noun common masculine singular construct |
| מַ֣יִם | water | Noun common, masculine plural absolute |
| כַּבִּירִ֥ים | mighty | Adj |
| שֹׁטְפִ֛ים | overflowing | Verb, Qal, participle (active) masculine plural |
| הִנִּ֥יחַ | he will thrust [it] down | Verb, Hiphil, perfect third person masculine singular |
| לָאָ֖רֶץ | to the ground | Preposition, noun common feminine singular absolute |
| בְּיָֽד׃ | with a hand | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, the Lord has one who is strong and mighty. Like a hailstorm or destructive tempest, like a driving rain or flooding downpour, he will smash that crown to the ground. |
| KJV | Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. |
| ASV | Behold, the Lord hath a mighty and strong one; as a tempest of hail, a destroying storm, as a tempest of mighty waters overflowing, will he cast down to the earth with the hand. |
| YLT | Lo, a mighty and strong one [is] to the Lord, As a storm of hail — a destructive shower, As an inundation of mighty waters overflowing, He cast down to the earth with the hand. |
| WEB | Behold, the Lord has one who is mighty and strong. Like a storm of hail, a destroying storm, and like a storm of mighty waters overflowing, he will cast them down to the earth with his hand. |
| BBE | See, the Lord has a strong and cruel one; like a rain of ice, a storm of destruction, like the overflowing of a strong river, he will violently overcome them. |
Where they part company is חָזָק — see How Translations Differ.
The structure features one main clause followed by descriptive similes and a result clause, emphasizing the power and outcome of the Lord's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכַּבִּיר
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 28:2
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 Judgment on Ephraimgenerated
Isaiah 28:2 speaks of the Lord's judgment against the prideful leaders of Ephraim, using vivid imagery of storms to illustrate the coming destruction. This passage serves as a warning about the consequences of arrogance and reliance on false security, emphasizing the power of God's intervention in human affairs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 9:9–12 | All the people will know it— Ephraim and the dwellers of Samaria. With pride and arrogance of heart they will say: |
| 2 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
| 3 | Ezekiel 30:10–11 | This is what the Lord GOD says: I will put an end to the hordes of Egypt by the hand of Nebuchadnezzar king of Babylon. |
| 4 | Isaiah 28:15–19 | For you said, “We have made a covenant with death; we have fashioned an agreement with Sheol. When the overwhelming scourge passes through it will not touch us, because we have made lies our refuge and falsehood our hiding place.” |
| 5 | Isaiah 8:7–8 | the Lord will surely bring against them the mighty floodwaters of the Euphrates — the king of Assyria and all his pomp. It will overflow its channels and overrun its banks. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָזָק, cha.Zakgenerated
The adjective חָזָק (cha.zak) means strong or mighty, often with a connotation of severity. It describes someone or something that is powerful, and in this context, it refers to the strength of the figure the Lord has appointed to execute judgment.
This word appears in various contexts in the Hebrew Bible, often used to describe physical strength or might, but can also imply cruelty or harshness, as seen in its usage in 1 Samuel 2:9.
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. The BSB has mighty, which is consistent with the KJV and ASV, all emphasizing the strength of the appointed one.
Where others part company with the BSB is over חָזָק — an overwhelming flood (FBV) interprets the strength in a different context, suggesting a more figurative reading of the might being described.
Sentence Structuregenerated
The main verb הִנִּ֥יחַ (hi.Ni.ach) governs the entire verse, indicating the action of thrusting down. The structure includes several descriptive phrases that elaborate on the subject's might and the nature of the destruction.
The Hebrew word order places emphasis on the strength and the impending judgment, with the subject and its attributes preceding the main action, highlighting the severity of the Lord's decree.
Septuagint Backgroundgenerated
The Septuagint translates חָזָק as ἰσχυρὸν (ischyron), which also conveys strength but may suggest a different nuance in terms of the nature of that strength, leaning towards a more general sense of power rather than the specific severity implied in the Hebrew.
This choice reflects a broader interpretation of the strength being described, possibly to resonate more with a Hellenistic audience.
In plain words — the whole versegenerated
Isaiah 28:2 describes how the Lord has appointed a strong and mighty figure to bring destruction, using imagery of storms and floods to illustrate the severity of this judgment. This serves as a warning about the consequences of pride and reliance on false security.
Frequently Asked Questionsgenerated
This indicates that God has chosen a powerful figure to carry out His judgment, emphasizing His control over the events that unfold.
Storms symbolize chaos and destruction, reflecting the overwhelming nature of God's judgment against pride and sin.
Strength can imply not just power but also the harshness that comes with executing judgment, as seen in the connotations of the word used.
The crown represents the pride of the leaders of Ephraim, which will ultimately be brought low by God's appointed judgment.
Reflection Questionsgenerated
- In what ways do I see pride leading to downfall in my own life or community?
- How can I recognize and respond to the signs of God's judgment in the world around me?
- What does it mean to me that God appoints figures of strength for His purposes?
- How can I apply the lessons from this passage about humility and reliance on God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the Lord hath a mighty and strong one,.... That is, a powerful king, with a mighty army, meaning Shalmaneser king of Assyria; whom the Lord had at his beck and command, and could use at his
Read John Gill on Isaiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. Strong one - the Assyrian (Isaiah 10:5).
Read Robert Jamieson on Isaiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord hath, to wit, at his command, prepared and ready to execute his judgments, a mighty and strong one; the king of Assyria. Shall cast down; understand it, the crown of pride; or them, the drunkards of Ephraim. With the hand; or, by his hand; either by that king’ s force or strong hand; or by the hand of God, which shall strengthen and succeed him in this work.
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:2 Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.Ver. 2. Behold, the Lord hath a mighty and a strong one,] viz., Shalmaneser, king of Assyria. For whereas Ephraim might say, Who is there that can or dare pull off the flower of our goodly gallantry? God answereth that he hath at hand one that can do it, and do it with a turn of a hand, with little ado.
Read John Trapp on Isaiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The Lord hath a mighty and strong one . . .—The Hebrew may be either neuter, as in the LXX. and Targum, or masculine, as in the Authorised Version. In either case it refers to the King of Assyria as the instrument of Jehovah’s vengeance, the similitudes employed to describe his action reproducing those of Isa 8:7-8; Isaiah 25:4. Here the picture is that of the “destroying storm,” the pestilent or blasting tempest withering, and the flood sweeping away, the beautiful “garland” of Samaria.
Read Charles John Ellicott on Isaiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Behold the Lord hath a mighty and strong one - "Behold the mighty one, the exceedingly strong one"] אמץ לאדני ammits ladonai, fortis Domino, i.e., fortissimmus, a Hebraism. For לאדני ladonai, to the Lord, thirty-eight MSS. Of Dr. Kennicott's and many of De Rossi's, with some of my own, and two editions, read ליהוה laihovah, to JEHOVAH.
Read AdamClarke on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges2. The reason for the woe of Isa 28:1. Render: Behold Jehovah hath a mighty and strong one, like a tempest of hail, a destroying storm; like a flow of mighty overflowing waters, which casts down to the earth with violence. a mighty and strong one] i.e. the Assyrian, Jehovah’s instrument (ch. Isaiah 10:5). a destroying storm] Delitzsch renders, less suitably perhaps, “a pestilential wind.” The word occurs again only in Deuteronomy 32:24; Psalms 91:6; but a closely related one in Hosea 13:14 (A.V. “destruction”). The image of the storm, here presented in three forms, recurs in Isaiah 28:15; Isaiah 28:18 f. shall cast] Better, casts (perf. of experience, Davidson, Synt. § 40, e) The subj. is…
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, the Lord hath a mighty and strong one - The Hebrew of this passage is, ‘Lo!
Read Albert Barnes on Isaiah 28 →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
Behold, the Lord has one who is strong and mighty. Like a hailstorm or destructive tempest, like a driving rain or flooding downpour, he will smash that crown to the ground.
Behold, the Lord has one who is mighty and strong. Like a storm of hail, a destroying storm, and like a storm of mighty waters overflowing, he will cast them down to the earth with his hand.
Behold, the Lord has one who is strong and mighty. Like a hailstorm or destructive tempest, like a driving rain or flooding downpour, he will smash that crown to the ground.
Look, the sovereign master sends a strong, powerful one. With the force of a hailstorm or a destructive windstorm, with the might of a driving, torrential rainstorm, he will knock that crown to the ground with his hand.
Tyndale line
Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
Behold, the Lord hath a mighty and strong one; as a tempest of hail, a destroying storm, as a tempest of mighty waters overflowing, will he cast down to the earth with the hand.
Behold, the Lord hath a mighty and strong one; as a tempest of hail, a destroying storm, as a tempest of mighty waters overflowing, shall he cast down to the earth with the hand.
Behold, the LORD hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
Beholde, the Lord hath a mightie and strong hoste, like a tempest of haile, and a whirlewinde that ouerthroweth, like a tempest of mightie waters that ouerflowe, which throwe to the ground mightily.
Strictly literal
Behold, the Lord hath a mighty and strong one, as a storm of hail [and] a destroying tempest; as a storm of mighty waters overflowing, shall he cast down to the earth with might.
Lo, a mighty and strong one [is] to the Lord, As a storm of hail — a destructive shower, As an inundation of mighty waters overflowing, He cast down to the earth with the hand.
Behold, a mighty and strong one [is] to the Lord, || As a storm of hail—a destructive shower, || As an inundation of mighty waters overflowing, || He cast down to the earth with the hand.
Behold, [it cometh] mighty and strong from the Lord, as a tempest of hail, a storm of destruction; as a tempest of mighty overflowing waters, will he cast it down to the earth with force.
Behold, the Lord sends one who is mighty and strong; like a storm of hail and a destructive windstorm, like a driving rain and overflowing waters; and he will throw each garland crown down to the ground.
From the Latin
Behold the Lord is mighty and strong, as a storm of hail: a destroying whirlwind, as the violence of many waters overflowing, and sent forth upon a spacious land.
Simplified
Watch out, for the Lord has someone who is strong and powerful! He is going to smash it to the ground like a hailstorm and a tornado, like a torrential rain and an overwhelming flood.
See, the Lord has a strong and cruel one; like a rain of ice, a storm of destruction, like the overflowing of a strong river, he will violently overcome them.
Word by word, the decisions they made
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, with only minor variations in wording. Both emphasize the same themes of strength and judgment, affirming the consistency of this prophetic message.
הִנֵּ֨ה חָזָ֤ק וְאַמִּץ֙ לַֽאדֹנָ֔י כְּזֶ֥רֶם בָּרָ֖ד שַׂ֣עַר קָ֑טֶב כְּ֠זֶרֶם מַ֣יִם כַּבִּירִ֥ים שֹׁטְפִ֛ים הִנִּ֥יחַ לָאָ֖רֶץ בְּיָֽד׃
12 of the 15 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.
הנה בחזק ואמץ ליהוה כזרם ברד שער קטב כזרם מים כברים שוטפים והניח לארץ ביד
15 words on the leather.
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 28:2
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
חָזָק (chazaq) means strong, stout, or mighty, often with a connotation of severity or hardness. It can also refer to a strong person as a noun. The word is built from a root that suggests strength in various contexts, including boldness and violence.
חָזָק adj. strong, stout, mighty
strong
as subst., a strong one
base
H2389 חָזָק strong, stout, mighty . strong
. as subst., a strong one
2389 chazaq khaw-zawk'
from 2388; strong (usu. in a bad sense, hard, bold,
violent):--harder, hottest, + impudent, loud, mighty, sore,
stiff(-hearted), strong(-er).
see HEBREW for 02388
חָזָק (cha.zaq) — strong.
1) strong, stout, mighty
1a) strong
1a1) severe, sharp, hot
1a2) firm, hard
1b) a strong one (subst)
Adj — AdjHAamsa
wun.
See NUMBER.
אַמִּיץ (ammiyts) means 'mighty' or 'strong.' It is derived from the root word for strength and conveys the idea of being courageous or powerful. The entries consistently emphasize its meaning as an adjective describing strength or might.
אַמִּיץ, (אַמִּץ) adj. mighty
base
H533 אַמִּיץ, (אַמִּץ) mighty
533 'ammiyts am-meets'
or (shortened) ammits {am-meets'}; from 553; strong or
(abstractly) strength:--courageous, mighty, strong (one).
see HEBREW for 0553
אַמִּיץ (am.mits) — strong.
strong, mighty
Conj | Adj — ConjunctionHC/Aamsa
wun.
See NUMBER.
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Prep | N-mp | Suff — Preposition · noun properHR/Npt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
זֶ֫רֶם (zerem) refers to a flood of rain or a storm, encompassing meanings like downpour and rain-shower. It is derived from the root word for a gush of water. The entries consistently describe it as related to intense rain events.
זֶ֫רֶם n.m. flood of rain, rain-storm, downpour
base
H2230 זֶ֫רֶם flood of rain, rain-storm, downpour
2230 zerem zeh'-rem
from 2229; a gush of water:--flood, overflowing, shower,
storm, tempest.
see HEBREW for 02229
זֶ֫רֶם (ze.rem) — storm.
rain-shower, thunderstorm, flood of rain, downpour, rain-storm
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…
בָּרָד (barad) means hail, specifically referring to hailstones. It is derived from the root word associated with H1258. The term is noted in the context of God's judgment in a figurative sense.
בָּרָד n.m. hail
base
H1259 בָּרָד hail
1259 barad baw-rawd'
from 1258; hail -hail ((stones)).
see HEBREW for 01258
בָּרָד (ba.rad) — hail.
1) hail
1a) of God's judgment (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
Hail!
A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, “Rejoice” (Luke 1:8). Used in mockery in Matt. 27:29.
A salutation, importing a wish for the welfare of the person addressed. It is now seldom used among us; but was customary among our Saxon ancestors, and imported "joy to you," or "health to you," including in the term health all kind of prosperity.
שַׂ֫עַר (sa'ar) refers to both 'horror' and 'storm' or 'tempest.' It is derived from a root meaning to shudder. The term appears in contexts related to fear and violent weather, with a specific mention in Isaiah 28:2. The lexicons consistently define it in these two ways without significant disagreement.
ref
H8178a שַׂ֫עַר horror H8178b שַׂ֫עַר storm
8178 sa`ar sah'-ar
from 8175; a tempest; also a terror:--affrighted, X
horribly, X sore, storm. See 8181.
see HEBREW for 08175
see HEBREW for 08181
שַׂ֫עַר (sa.ar) — shuddering.
terror, horror
שַׂ֫עַר (sa.ar) — storm.
storm, tempest,
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…
קֶ֫טֶב (qeteb) means destruction, derived from a root that suggests cutting off or ruin. It is primarily used to convey the concept of destroying or destruction. The entries also note a connection to קֹטֶב (qotev), which shares a similar meaning.
קֶ֫טֶב, [קֹ֫טֶב] n.m. destruction
base
H6986 קֶ֫טֶב, [קֹ֫טֶב] destruction
6986 qeteb keh'-teb
from an unused root meaning to cut off; ruin:--destroying,
destruction.
קֶ֫טֶב (qe.tev) — destruction.
destruction
Also means: qo.tev (קֹטֶב "destruction" H6987)
N-ms — Noun common · masculine singular absoluteHNcmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
זֶ֫רֶם (zerem) refers to a flood of rain or a storm, encompassing meanings like downpour and rain-shower. It is derived from the root word for a gush of water. The entries consistently describe it as related to intense rain events.
זֶ֫רֶם n.m. flood of rain, rain-storm, downpour
base
H2230 זֶ֫רֶם flood of rain, rain-storm, downpour
2230 zerem zeh'-rem
from 2229; a gush of water:--flood, overflowing, shower,
storm, tempest.
see HEBREW for 02229
זֶ֫רֶם (ze.rem) — storm.
rain-shower, thunderstorm, flood of rain, downpour, rain-storm
HR/Ncmsc — 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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpa — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
כַּבִּיר (kabbiyr) means great, mighty, or powerful, and can also refer to something vast in extent or number. It is derived from a root that conveys strength and age. The term appears in poetic contexts, emphasizing its significance in describing might or abundance.
כַּבִּיר adj. great, mighty, much, only poet.
base
H3524 כַּבִּיר great, mighty, much, only poet.
3524 kabbiyr kab-beer'
from 3527; vast, whether in extent (figuratively, of power,
mighty; of time, aged), or in number, many:--+ feeble, mighty,
most, much, strong, valiant.
see HEBREW for 03527
כַּבִּיר (kab.bir) — mighty.
mighty, great, powerful, many, much
Adj — AdjHAampa
The Hebrew word שָׁטַף (shataph) is a primitive root meaning to overflow or wash off. It encompasses actions such as gushing, inundating, and cleansing, with various forms indicating different nuances like being swept away or rinsed out. The entries consistently highlight its connection to flowing and washing, without significant disagreement among the lexicons.
שָׁטַף vb. overflow, rinse or wash off
Qal
overflow
flow, run
lit., rinse or wash off
Niph. be rinsed out, off
Pu. it shall be scoured and rinsed.
base
H7857 שָׁטַף overflow, rinse or wash off
7857 shataph shaw-taf'
a primitive root; to gush; by implication, to inundate,
cleanse; by analogy, to gallop, conquer:--drown,
(over-)flow(- whelm, rinse, run, rush, (throughly) wash
(away).
שָׁטַף (sha.taph) — to overflow.
1) to wash, rinse, overflow, engulf, rinse or wash off
1a) (Qal)
1a1) to overflow
1a2) to flow, run
1a3) to rinse or wash off
1b) (Niphal) to be swept away, be rinsed out
1c) (Pual) to be rinsed, be scoured and rinsed
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HR/Ncbsa — Preposition · noun common both singular absoluteHR/Ncbsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…