Isaiah 29:5 — Word Study
WLCוְהָיָ֛ה כְּאָבָ֥ק דַּ֖ק הֲמ֣וֹן זָרָ֑יִךְ וּכְמֹ֤ץ עֹבֵר֙ הֲמ֣וֹן עָֽרִיצִ֔ים וְהָיָ֖ה לְפֶ֥תַע פִּתְאֹֽם׃
BSABut your manyhâmôwn foeszûwr [like fine powder, small dust] will behâyâh like finedaq dustʼâbâq [small particles easily blown away] the multitudehâmôwn [large crowd, turmoil] of the ruthlessʻârîyts [fearful, awe-inspiring, having great power] like blowingʻâbar chaffmôts [loose outer covering of grain, worthless material] Then suddenlypithʼôwm [quickly] in an instantpethaʻ [suddenness, quickness, without warning]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֛ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| כְּאָבָ֥ק | like dust | Preposition, noun common masculine singular absolute |
| דַּ֖ק | fine | Adj |
| הֲמ֣וֹן | [the] multitude of | Noun common, masculine singular construct |
| זָרָ֑יִךְ | strangers your | Suffix |
| וּכְמֹ֤ץ | and like chaff | Conjunction, preposition, noun common masculine singular absolute |
| עֹבֵר֙ | [which] passes away | Verb, Qal, participle (active) masculine singular |
| הֲמ֣וֹן | [the] multitude of | Noun common, masculine singular construct |
| עָֽרִיצִ֔ים | ruthless [people] | Adj |
| וְהָיָ֖ה | and it will happen | Verb, Qal, sequential perfect third person masculine singular |
| לְפֶ֥תַע | to suddenness | Preposition, noun common masculine singular absolute |
| פִּתְאֹֽם׃ | suddenly | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant, |
| KJV | Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. |
| ASV | But the multitude of thy foes shall be like small dust, and the multitude of the terrible ones as chaff that passeth away: yea, it shall be in an instant suddenly. |
| YLT | And as small dust hath been The multitude of those scattering thee, And as chaff passing on the multitude of the terrible, And it hath been at an instant — suddenly. |
| WEB | But the multitude of your foes will be like fine dust, and the multitude of the ruthless ones like chaff that blows away. Yes, it will be in an instant, suddenly. |
| BBE | And the army of your attackers will be like small dust, and all the cruel ones like dry stems gone before the wind; suddenly it will come about. |
Where they part company is עָרִיץ — see How Translations Differ.
The sentence contains a main clause and two subordinate phrases, emphasizing the comparison and the suddenness of the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 29:5
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 — The Judgment on Enemiesgenerated
Isaiah 29:5 is part of a larger passage where God speaks about the fate of His people's enemies. The imagery of dust and chaff highlights their insignificance and the swift nature of their downfall. This passage emphasizes God's sovereignty and the inevitable judgment that will come upon those who oppose His people, setting the stage for the following verses that describe God's powerful intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:16–19 | Therefore the Lord GOD of Hosts will send a wasting disease among Assyria’s stout warriors, and under his pomp will be kindled a fire like a burning flame. |
| 2 | Isaiah 25:5 | 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. |
| 3 | Isaiah 31:3–8 | But the Egyptians are men, not God; their horses are flesh, not spirit. When the LORD stretches out His hand, the helper will stumble, and the one he helps will fall; both will perish together. |
| 4 | Isaiah 37:36 | Then the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies! |
| 5 | Isaiah 17:13 | The nations rage like the rush of many waters. He rebukes them, and they flee far away, driven before the wind like chaff on the hills, like tumbleweeds before a gale. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָרִיץ, 'a.ri.Tzimgenerated
The word עָרִיץ ('a.ri.Tzim) describes individuals who are ruthless or oppressive, evoking a sense of fear and power. It is an adjective that characterizes those who inspire terror due to their might or authority.
This term reflects a broader range of meanings including being awe-inspiring and tyrannical. In this verse, it underscores the nature of the foes who will ultimately be judged and rendered powerless.
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 verse is structured around two main clauses connected by conjunctions. The first clause describes the enemies being like fine dust, while the second clause compares the ruthless to chaff.
The finite verbs הָיָ֛ה (ve.ha.Yah) appear twice, indicating a sequential action. The use of prepositional phrases enhances the imagery of insignificance and suddenness.
Septuagint Backgroundgenerated
In the Septuagint, עָרִיץ is translated as ἀσεβῶν, meaning 'ungodly' or 'wicked.' This choice reflects a broader interpretation of the ruthless as morally corrupt, emphasizing their opposition to God.
This interpretation may suggest a deeper theological implication about the nature of those who oppose God's people, framing them not just as powerful, but as fundamentally unrighteous.
In plain words — the whole versegenerated
Isaiah 29:5 describes how many enemies will become insignificant like fine dust and chaff, emphasizing their powerlessness against God's impending judgment. The verse highlights the suddenness of this judgment, which will come without warning.
Frequently Asked Questionsgenerated
This imagery suggests that the enemies will be rendered powerless and insignificant, easily blown away like dust.
The verse emphasizes God's sovereignty and the certainty of judgment against those who oppose His people.
The term describes the nature of the enemies as oppressive and fearsome, highlighting their moral corruption.
The suddenness indicates that God's intervention will come unexpectedly, reinforcing His control over the situation.
Reflection Questionsgenerated
- How can I recognize the 'ruthless' in my own life and seek to avoid their ways?
- In what areas do I need to trust in God's sudden intervention?
- How does the imagery of dust and chaff help me understand the nature of my challenges?
- What does this passage teach me about the nature of God's judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, the multitude of thy strangers shall be like small dust,.... Or "of those that fan thee" (q), as the Vulgate Latin Version; and so the Targum, "of those that scatter thee;'' or of thine
Read John Gill on Isaiah 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly.
Read Robert Jamieson on Isaiah 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf thy strangers; either, 1. Of the strangers that encamp and fight against thee. Or, 2. Of the Egyptians, and other strangers, whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. This exposition seems to agree best, as with the phrase, thy strangers, so with the scope of the place, and with the whole context, especially the foregoing verses; which plainly shows that this is not a promise to Jerusalem, but a threatening against it. Like small dust; quickly blown away with the least wind, by comparing this with the following clause. Of the terrible ones; of thy great commanders and stoutest soldiers. It shall be; this dissipation and destruction of…
Read Matthew Poole on Isaiah 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly.Ver. 5. Moreover, the multitude of thy strangers.] Thy foreign auxiliaries; these shall do thee no good, but be blown away as with a whirlwind. It shall be at an instant, suddenly.] The last siege and sack of Jerusalem was so by a specialty, as is to be read in Josephus. And some interpreters understand this whole chapter of the times of the New Testament, because our Saviour and St Paul do cite some places herehence, and apply the same to those their times, not by way of accommodation only, but as…
Read John Trapp on Isaiah 29 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Moreover the multitude . . .—Better, But. The words interpret those of Isa 30:28. The tribulation should be great, but it should last but for a while. As in Isaiah 25:5, the “strangers”—i.e., the “enemies,” and the “terrible ones”—should be brought low. A sudden catastrophe, pointing, probably, to the destruction of Sennacherib’s army, should bring them low. They, too, should pass under the “threshing instrument” of God’s judgments, and be as chaff before the wind.
Read Charles John Ellicott on Isaiah 29 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The multitude of thy strangers - "The multitude of the proud"] For זריך zarayich, thy strangers, read זדים zedim, the proud, according to the Septuagint; parallel to and synonymous with עריצים aritsim, the terrible, in the next line: the ר resh was at first ד daleth in a MS. See Clarke on Isaiah 25:2. The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib's army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare Isaiah 30:30-33.
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CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 29:1-14. The announcement of Jehovah’s wonderful purpose regarding Jerusalem, and its reception on the part of the peopleUnder the second “Woe” (Isaiah 29:1) are grouped two oracles, which may have been originally independent; or they may be intimately connected, the second describing the effect of the first on the minds of Isaiah’s hearers. i. Isaiah 29:1-8. The impending humiliation and deliverance of Jerusalem. Jerusalem, apostrophised by the mystic name of “Ariel,” is at present gay and careless and secure, the festal calendar follows its accustomed course, and this state of things may endure for a short time longer (1). But already in vision the prophet sees her beset by…
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Albert Barnes1798–1870Barnes' Notes on the BibleMoreover - These verses Isaiah 29:5, Isaiah 29:7-8 contain a beautiful description of the destruction of the army of Sennacherib.
Read Albert Barnes on Isaiah 29 →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
But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant,
But the multitude of your foes will be like fine dust, and the multitude of the ruthless ones like chaff that blows away. Yes, it will be in an instant, suddenly.
But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant,
But the horde of invaders will be like fine dust, the horde of tyrants like chaff that is blown away. It will happen suddenly, in a flash.
Tyndale line
Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly.
But the multitude of thy foes shall be like small dust, and the multitude of the terrible ones as chaff that passeth away: yea, it shall be in an instant suddenly.
But the multitude of thy foes shall be like small dust, and the multitude of the terrible ones as chaff that passeth away: yea, it shall be at an instant suddenly.
Moreover, the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yes, it shall be at an instant suddenly.
Moreouer, the multitude of thy strangers shalbe like small dust, and the multitude of strong men shalbe as chaffe that passeth away, and it shall be in a moment, euen suddenly.
Strictly literal
And the multitude of thine enemies shall be like small dust, and the multitude of the terrible ones as chaff that passeth away; and it shall be in an instant, suddenly.
And as small dust hath been The multitude of those scattering thee, And as chaff passing on the multitude of the terrible, And it hath been at an instant — suddenly.
And as small dust has been || The multitude of those scattering you, || And as chaff passing on the multitude of the terrible, || And it has been in an instant—suddenly.
And like the small dust shall be the multitude of thy barbarian enemies, and like the passing chaff the multitude of tyrants; and [this] shall be at unawares, suddenly.
The great number of your invaders will become like fine dust, and the multitude of the ruthless ones as chaff that passes away. It will happen suddenly, in an instant.
From the Latin
And the multitude of them that fan thee, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against thee.
Simplified
But then all your enemies will become like fine dust; all your cruel oppressors like chaff that's blown away. Then suddenly, in no time at all,
And the army of your attackers will be like small dust, and all the cruel ones like dry stems gone before the wind; suddenly it will come about.
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 generally agree on the wording, with the 1Qisaa scroll providing a close match to the MT. However, the 4Q64 scroll shows some words supplied by an editor, indicating possible variations in transmission.
וְהָיָ֛ה כְּאָבָ֥ק דַּ֖ק הֲמ֣וֹן זָרָ֑יִךְ וּכְמֹ֤ץ עֹבֵר֙ הֲמ֣וֹן עָֽרִיצִ֔ים וְהָיָ֖ה לְפֶ֥תַע פִּתְאֹֽם׃
8 of the 12 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.
והיה כאבק דק המון זדי׳ך וכמוץ עובר המון עריצים והיה לפתע פתאמ
12 words on the leather.
[והיה] [כאבק] [דק] [המון] [זרי׳ך] [וכמץ] [עבר] [המון] [עריצים] [והיה] [לפתע] [פתאם]
nothing on the leather here — 12 supplied entire by an editor.
[והיה] [וכמץ] עובר המון עריצים [והיה] [לפתע] [פתאם]
8 words of the verse are on this fragment — 1 partly restored, 5 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 29:5
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
אָבָק (abaq) means dust, referring to light particles or powder. It can denote dust on the ground or figuratively represent clouds. The entries consistently emphasize its connection to small, volatile particles.
H80 אָבָק dust
80 'abaq aw-bawk'
from root of 79; light particles (as volatile):--(small)
dust, powder.
see HEBREW for 079
אָבָק (a.vaq) — dust.
1) dust
1a) on ground
1b) clouds (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
דַּק (daq) means thin, small, or fine. It is derived from a root that implies being crushed or reduced in size. The word covers various nuances, including descriptions of physical thinness or smallness. Brown-Driver-Briggs and Strong's agree on its meanings, with no significant disagreement noted.
דַּק adj. thin, small, fine
base
H1851 דַּק thin, small, fine
1851 daq dak
from 1854; crushed, i.e. (by implication) small or
thin:--dwarf, lean(-fleshed), very little thing, small, thin.
see HEBREW for 01854
דַּק (daq) — thin.
1) thin, small, fine, gaunt
1a) thin
1b) small, fine
Adj — AdjHAamsa
fin (adj., from Latin finire, "to finish"):
Indicates superior quality. Only in a few instances does "fine" represent a separate word: (1) Tobh, "good," qualifies gold (2Ch 3:5,8, "fine gold"; compare Ge 2:12, "good"); fine gold (La 4:1, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (Ezr 8:27, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (Da 2:32, "fine gold"). (2) paz, "refined" (So 5:11, "the most fine gold"). (3) chelebh, "fatness," "the best…
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
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 | Suff — SuffixHAampc/Sp2fs
מוֹץ (mots) means chaff, specifically the lightweight husks separated from grain during threshing. It is often depicted as being driven by the wind and is used metaphorically in contexts such as the fate of the wicked (Job 21:18) and the power of nations (Isaiah 17:13). The term appears in several Old Testament verses, highlighting its symbolic significance.
[מוֹץ], מֹץ n.m. Is 29:5 chaff;—מ׳ abs. Ho 13:3 + 6 t.; cstr. Is 17:13;—chaff, always as driven by wind, and alw. c. כְּ, in sim.; of wicked Jb 21:18 (∥ תֶּבֶן לִפְנֵי רוּחַ), cf. ψ 1:4 35:5 Ho 13:3; of hostile nations Is 17:13 (מ׳ הָרִים), 29:5 (∥ אָבָק דַּךְ); hyperb. of Judah's power, גְּבָעוֹת כַּמֹּץ תָּשִׂים Is 41:15 (∥ תָּדוּשׁ הָרִים וְתָדֹק); of passing time, יוֹם Zp…
Read the full entry →H4671 [מוֹץ], מֹץ chaff
4671 mots motes
or mowts (Zephaniah 2:2) {motes}; from 4160; chaff (as
pressed out, i.e. winnowed or (rather) threshed
loose):--chaff.
see HEBREW for 04160
מוֹץ (mots) — chaff.
1) chaff
1a) always as driven by wind
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
chaf: Four different words have been translated "chaff" in the Old Testament:
(1) mots, is found in Job 21:18; Ps 1:4; 35:5; Isa 17:13; 29:5; 41:15; Ho 13:3; Ze 2:2.
(2) chashash, occurs in two verses (Isa 5:24; 33:11). Compare "chashish," an Arabic word which, as commonly used, denotes grass either standing or cut, green or dry, although, strictly speaking, dry or cut grass alone. In the Revised Version (British and American) Isa 5:24 the translation is "dry grass."
Chaff
The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered “chopped straw.” The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13;
the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God’s judgments. (Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zephaniah 2:2)
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
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…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
פֶּתַע (petha`) refers to suddenness or an instant, derived from an unused root meaning to open the eyes. It conveys the idea of something happening quickly or unexpectedly. The entries consistently emphasize this notion of suddenness without notable disagreement among the lexicons.
פֶּתַע subst. suddenness (√ unknown)
base
H6621 פֶּתַע suddenness
6621 petha` peh'-thah
from an unused root meaning to open (the eyes); a wink, i.e.
moment (compare 6597) (used only (with or without preposition)
adverbially, quickly or unexpectedly):--at an instant,
suddenly, X very.
see HEBREW for 06597
פֶּתַע (pe.ta) — suddenness.
suddenness, in an instant
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
פִּתְאֹם (pit'om) means 'suddenly' and can also refer to 'suddenness.' It is primarily used as an adverb to describe an unexpected occurrence. The word is derived from another Hebrew term, but the entries do not provide specific verses where it is used.
פִּתְאֹם, once פֵּתְאוֹם subst. suddenness, usu. as adv. acc. suddenly
base
H6597 פִּתְאֹם, once פֵּתְאוֹם suddenness, usu. as adv. acc. suddenly
6597 pith'owm pith-ome'
or pith.om {pith-ome'}; from 6621; instantly:--straightway,
sudden(-ly).
see HEBREW for 06621
פִּתְאֹם (pit.om) — suddenly.
adv
1) suddenly, surprisingly
subst
2) suddenness
Adv — AdverbHD
