Isaiah 29:7 — Word Study
WLCוְהָיָ֗ה כַּֽחֲלוֹם֙ חֲז֣וֹן לַ֔יְלָה הֲמוֹן֙ כָּל־ הַגּוֹיִ֔ם הַצֹּבְאִ֖ים עַל־ אֲרִיאֵ֑ל וְכָל־ צֹבֶ֙יהָ֙ וּמְצֹ֣דָתָ֔הּ וְהַמְּצִיקִ֖ים לָֽהּ׃
BSAAllkôl [the multitude, a large crowd] the manyhâmôwn nationsgôwy [Gentiles, non-Hebrew peoples] going out to battletsâbâʼ [to serve, assemble for war] againstʻal ArielʼĂrîyʼêl [lion of God, a name for Jerusalem] even allkôl [every single one] who war against hertsâbâʼ [fight, assemble for battle] laying siegemâtsôwd [shutting her in with their towers, besieging] and attackingtsûwq [pressing, oppressing] will behâyâh like a dreamchălôwm [a vision, a prophetic message] like a visionchâzôwn [a revelation, a divine insight] in the nightlayil [a time of darkness, adversity]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֗ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| כַּֽחֲלוֹם֙ | like a dream | Preposition, noun common masculine singular absolute |
| חֲז֣וֹן | a vision of | Noun common, masculine singular construct |
| לַ֔יְלָה | [the] night | Noun common, masculine singular absolute |
| הֲמוֹן֙ | [the] multitude of | Noun common, masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| הַגּוֹיִ֔ם | the nations | Particle, noun common masculine plural absolute |
| הַצֹּבְאִ֖ים | which wage war | Particle, verb qal participle (active) masculine plural |
| עַל־ | on | Preposition |
| אֲרִיאֵ֑ל | Ariel | Noun proper |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| צֹבֶ֙יהָ֙ | [those who] wage war against it | Verb qal participle (active) masculine plural common, suffix |
| וּמְצֹ֣דָתָ֔הּ | and stronghold its | Conjunction, noun common feminine singular construct, suffix |
| וְהַמְּצִיקִ֖ים | and those [who] bring distress | Conjunction, particle, verb hiphil participle (active) masculine plural |
| לָֽהּ׃ | to it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the many nations going out to battle against Ariel— even all who war against her, laying siege and attacking her— will be like a dream, like a vision in the night, |
| KJV | ¶ And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. |
| ASV | And the multitude of all the nations that fight against Ariel, even all that fight against her and her stronghold, and that distress her, shall be as a dream, a vision of the night. |
| YLT | And as a dream, a vision of night, hath been The multitude of all the nations Who are warring against Ariel, And all its warriors, and its bulwark, Even of those distressing her. |
| WEB | The multitude of all the nations that fight against Ariel, even all who fight against her and her stronghold, and who distress her, will be like a dream, a vision of the night. |
| BBE | And all the nations making war on Ariel, and all those who are fighting against her and shutting her in with their towers, will be like a dream, like a vision of the night. |
All translations agree that the nations' actions against Ariel are likened to a dream.
The sentence has a main clause followed by a comparative clause, illustrating the futility of the nations' actions.







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 29:7
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 — Prophecy Against Jerusalemgenerated
Isaiah 29:7 describes how the multitude of nations that wage war against Jerusalem, referred to as Ariel, will find their efforts futile, akin to a dream that vanishes upon waking. This prophecy serves to remind the people of Jerusalem of God's sovereignty over their circumstances, even in times of distress, as outlined in the surrounding verses of this chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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! |
| 2 | Isaiah 41:11–12 | Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish. |
| 3 | Jeremiah 25:31–33 | The tumult will resound to the ends of the earth because the LORD brings a charge against the nations. He brings judgment on all mankind and puts the wicked to the sword,’” declares the LORD. |
| 4 | Jeremiah 51:42–44 | The sea has come up over Babylon; she is covered in turbulent waves. |
| 5 | Nahum 1:3–12 |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֲרִיאֵל, 'a.ri.'Elgenerated
The name אֲרִיאֵל (Ari'el) translates to 'lion of God' and symbolizes strength and divine protection, specifically referring to Jerusalem in this context. It emphasizes the city's significance as a focal point of God's presence and power.
The use of אֲרִיאֵל in this verse highlights the contrast between the nations' aggression and the divine assurance that their plans will ultimately fail.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the nations' actions against Ariel are likened to a dream.
Sentence Structuregenerated
The main verb וְהָיָ֗ה (ve.ha.Yah), meaning 'and it will be,' governs the entire verse. It introduces the imagery of the nations' actions being compared to a dream.
The structure of the sentence employs multiple noun phrases, including הֲמוֹן (hamown) and הַגּוֹיִ֔ם (ha.go.Yim), which serve as subjects and objects, illustrating the nations' collective actions against Ariel.
Septuagint Backgroundgenerated
The Septuagint translates אֲרִיאֵל as αριηλ, maintaining the name's significance. This choice reflects the translators' understanding of Jerusalem's identity as a city under divine protection.
The Greek term used for 'like a dream' is ὡς, which aligns with the Hebrew imagery, emphasizing the ephemeral nature of the nations' efforts.
In plain words — the whole versegenerated
Isaiah 29:7 tells us that the many nations going to battle against Jerusalem will find their efforts to be as insubstantial as a dream. This imagery serves to illustrate that their plans will ultimately fail, just as dreams fade upon waking.
Frequently Asked Questionsgenerated
Ariel represents Jerusalem, symbolizing strength and divine protection, as indicated by its meaning 'lion of God.'
The comparison to a dream highlights the futility and insubstantiality of their military efforts against Jerusalem.
The multitude emphasizes the overwhelming number of nations that have united against Jerusalem, yet their combined strength is portrayed as ultimately ineffective.
This verse illustrates God's sovereignty over the affairs of nations, showing that despite their plans, He remains in control and will protect Jerusalem.
Reflection Questionsgenerated
- In what ways have I seen seemingly overwhelming challenges turn out to be insubstantial in my life?
- How can I remind myself of God's sovereignty when facing difficult situations?
- What does it mean to me that Jerusalem, represented as Ariel, is seen as a place of divine protection?
- How can I apply the message of this verse to my own struggles and conflicts?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the multitude of all the nations that fight against Ariel,.... The Roman army, which consisted of men of all nations, that fought against Jerusalem; the city in which was the altar, as the Targum
Read John Gill on Isaiah 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. Her munition - her fortress.
Read Robert Jamieson on Isaiah 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherein it shall be so is explained in the next verse.
Read Matthew Poole on Isaiah 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:7 And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.Ver. 7. Shall be as the dream of a night vision.] Both in regard of thee to whom this siege and ruin shall happen beyond all thought, judgment, and expectation, as also in respect of the Chaldees themselves, who will never be satisfied with tormenting thee, and yet shall fail of what they hope for too. Spes mortalium sunt somnia vigilantium, saith Plato. Diod.
Read John Trapp on Isaiah 29 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Against her and her munition.—The word is a rare one, but probably stands here for the new fortifications by which Uzziah and Hezekiah had defended Jerusalem.
Read Charles John Ellicott on Isaiah 29 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. As a dream] This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not compared to a dream because of their sudden disappearance; but the disappointment of their eager hopes is compared to what happens to a hungry and thirsty man, when he awakes from a dream in which fancy had presented to him meat and drink in abundance, and finds it nothing but a vain illusion. The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed. The image is extremely natural, but not obvious: it appeals to our inward feelings, not to our outward senses; and is applied to an…
Read AdamClarke on Isaiah 29 →
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…
Read Cambridge on Isaiah 29 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd the multitude of all the nations - The Assyrians, and their allied hosts. And her munition - Her fortresses, castles, places of strength 2 Samuel 5:7; Ecclesiastes 9:14; Ezekiel 19:9.
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
All the many nations going out to battle against Ariel— even all who war against her, laying siege and attacking her— will be like a dream, like a vision in the night,
The multitude of all the nations that fight against Ariel, even all who fight against her and her stronghold, and who distress her, will be like a dream, a vision of the night.
All the many nations going out to battle against Ariel—even all who war against her, laying siege and attacking her—will be like a dream, like a vision in the night,
It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her.
Tyndale line
¶ And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.
And the multitude of all the nations that fight against Ariel, even all that fight against her and her stronghold, and that distress her, shall be as a dream, a vision of the night.
And the multitude of all the nations that fight against Ariel, even all that fight against her and her strong hold, and that distress her, shall be as a dream, a vision of the night.
And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night-vision.
And the multitude of all the nations that fight against the altar, shalbe as a dreame or vision by night: euen all they that make the warre against it, and strong holdes against it, and lay siege vnto it.
Strictly literal
And the multitude of all the nations that war against Ariel, even all that war against her and her fortifications, and that distress her, shall be as a dream of a night vision.
And as a dream, a vision of night, hath been The multitude of all the nations Who are warring against Ariel, And all its warriors, and its bulwark, Even of those distressing her.
And as a dream, a vision of night, || Has been the multitude of all the nations || Who are warring against Ariel, || And all its warriors, and its bulwark, || Even of those distressing her.
And as a dream of a night-vision shall be the multitude of all the nations that go to war against Ariel, even all that fight against her and raise towers against her, and that distress her.
It will be like a dream, a vision of the night: A horde of all the nations will fight against Ariel and her stronghold. They will attack her and her fortifications to press upon her.
From the Latin
And the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it.
Simplified
The nations besieging Ariel, attacking its fortifications and tormenting the people, they will all disappear as if it was a dream!
And all the nations making war on Ariel, and all those who are fighting against her and shutting her in with their towers, will be like a dream, like a vision of the night.
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 both preserve the same essential wording for this verse, affirming that the nations' siege against Ariel is depicted as a fleeting dream. The Septuagint aligns closely with the Hebrew text, demonstrating consistency across these ancient witnesses.
וְהָיָ֗ה כַּֽחֲלוֹם֙ חֲז֣וֹן לַ֔יְלָה הֲמוֹן֙ כָּל־ הַגּוֹיִ֔ם הַצֹּבְאִ֖ים עַל־ אֲרִיאֵ֑ל וְכָל־ צֹבֶ֙יהָ֙ וּמְצֹ֣דָתָ֔הּ וְהַמְּצִיקִ֖ים לָֽהּ׃
13 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.
והיה כחלום חזון לילה המון כול הגואים הצובאים על ארואל וכול צבי׳ה ומצרת׳ה והמצוקים ל׳ה
15 words on the leather.
[והיה] [כחלום] [חזון] לילה המון כל [הגוים] [הצבאים] [על] [אריאל] [וכל] [צבי׳ה] [ומצדת׳ה] [והמציקים] [ל׳ה]
2 words on the leather — 1 partly restored, 12 supplied entire by an editor.
[והיה] [כחלום] [חזון] לילה המון כל [הגוים] [הצבאים] [על] [אריאל] [וכל] [צבי׳ה] [ומצדת׳ה] [והמציקים] [ל׳ה]
3 words on the leather — 12 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 29:7
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
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
חָזוֹן (chazown) means 'vision' and encompasses various forms of divine communication, including dreams, revelations, and oracles. It can refer to visions experienced in ecstatic states or during the night, and it is also used as a title for prophetic books.
חָזוֹן n.m. vision
vision, as seen in the ecstatic state
vision, in the night
divine communication in a vision, oracle, prophecy
vision, as title of book of prophecy
base
H2377 חָזוֹן vision
2377 chazown khaw-zone'
from 2372; a sight (mentally), i.e. a dream, revelation, or
oracle:--vision.
see HEBREW for 02372
חָזוֹן (cha.zon) — vision.
1) vision
1a) vision (in ecstatic state)
1b) vision (in night)
1c) vision, oracle, prophecy (divine communication)
1d) vision (as title of book of prophecy)
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…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
צָבָא (tsaba') is a Hebrew verb meaning to wage war or serve, particularly in the context of military action or religious duties at a sacred tent. It encompasses the ideas of assembling, fighting, and performing tasks. The entries highlight its use in both Qal and Hiphil forms, with a focus on warfare and service.
[צָבָא] vb. wage war, serve
Qal
wage war, fight
serve at sacred tent
Hiph. muster
base
H6633 [צָבָא] wage war, serve .. wage war, fight
. serve at sacred tent
. muster
6633 tsaba' tsaw-baw'
a primitive root; to mass (an army or servants):--assemble,
fight, perform, muster, wait upon, war.
צָבָא (tsa.va) — to serve.
1) to go forth, wage war, fight, serve
1a) (Qal)
1a1) to wage war, fight, go forth to war
1a2) to serve (at sacred tent)
1b) (Hiphil) to cause to go forth, muster
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אֲרִיאֵל (Ari'el) means 'lion of God' or 'lioness of God' and is used as a name for Jerusalem. It also refers to a chief among the returning exiles and two sons of Ariel from Moab. The entries indicate its symbolic significance and historical context, particularly during the Exile and Return.
אֲרִיאֵל
n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
n. pr. m. a chief man among returning exiles
two sons of Ariel of Moab
& Qr
base
H740 אֲרִיאֵל . n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
. n. pr. m. a chief man among returning exiles
. two sons of Ariel of Moab
. & Qr
740 'Ari'el ar-ee-ale'
the same as 739; Ariel, a symbolical name for Jerusalem, also
the name of an Israelite:--Ariel.
see HEBREW for 0739
אֲרִיאֵל (a.ri.el) — Ariel.
A man living at the time of Exile and Return, only mentioned at Ezr.8.16
§ Ariel = "lion of God" or "lioness of God"
1) a name applied to Jerusalem
2) the name of a chief of the returning exiles
אֲרִיאֵל (a.ri.el) — Ariel.
Ariel = "lion of God" or "lioness of God"
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Eze 43:15,16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."
(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2Sa 23:20; 1Ch 11:22). Here the King James Version translates "two lionlike men of Moab."
(2) A name applied to Jerusalem (Isa 29:1,2,7). The many explanations of the name are interesting, but mainly conjectural.
(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (
Ariel
The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as “victorious under God,” and in Ezek. 43:15, 16, for the altar (marg., Heb. ‘ariel) of burnt offerings, the secret of Israel’s lion-like strength.
(lion of God). One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel." A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, (
The lion of God, one of Ezra’s chief men, Ezr 8:16. This word is used, in 2Sa 24:25; 1Ch 11:22, as a descriptive or perhaps a family name of two lion-like men of Moab. In another sense, Ezekiel applies it to the altar of God, Eze 43:15, and Isaiah to Jerusalem, as the hearth on which both the burnt offerings and the enemies of God should be consumed, Isa 29:1,2,7. See also Ge 49:9.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
צָבָא (tsaba') is a Hebrew verb meaning to wage war or serve, particularly in the context of military action or religious duties at a sacred tent. It encompasses the ideas of assembling, fighting, and performing tasks. The entries highlight its use in both Qal and Hiphil forms, with a focus on warfare and service.
[צָבָא] vb. wage war, serve
Qal
wage war, fight
serve at sacred tent
Hiph. muster
base
H6633 [צָבָא] wage war, serve .. wage war, fight
. serve at sacred tent
. muster
6633 tsaba' tsaw-baw'
a primitive root; to mass (an army or servants):--assemble,
fight, perform, muster, wait upon, war.
צָבָא (tsa.va) — to serve.
1) to go forth, wage war, fight, serve
1a) (Qal)
1a1) to wage war, fight, go forth to war
1a2) to serve (at sacred tent)
1b) (Hiphil) to cause to go forth, muster
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3fs
מָצוֹד (matsowd) refers to a range of concepts including siege-works, hunting implements like nets, and strongholds. It is built from the root meaning to capture or ensnare. The entries indicate that it can denote both a physical net for catching animals and a fortified position. Notably, the lexicons mention its use in Ecclesiastes 9:14.
[מָצוֹד] n.m. in pl., dub., usu. siege-works;—Ec 9:14
ref
[מָצוֹד] n.[m.] hunting implement, specif. net
base
מְצוֹדָה n.f. net
base
[מְצוֹדָה] n.f. fastness, stronghold
base
H4685a מָצוֹד in pl., dub., usu. siege-works H4685b מָצוֹד hunting implement H4685c מְצוֹדָה net H4685d מְצוֹדָה fastness, stronghold
4685 matsowd maw-tsode'
or (feminine) mtsowdah {mets-o-daw'}; or mtsodah
{mets-o-daw'}; from 6679; a net (for capturing animals or
fishes):--also (by interchange for 4679) a fastness or
(beseiging) tower:--bulwark, hold, munition, net, snare.
see HEBREW for 06679
see HEBREW for 04679
מָצוֹד (ma.tsod) — siegework.
siege-works, bulwark
מָצוֹד (ma.tsod) — net.
hunting implement, net
Also means: me.tso.dah (מְצוֹדָה "net" H4685C)
מְצוֹדָה (me.tso.dah) — net.
net
Another spelling of ma.tsod (מָצוֹד "net" H4685B)
מְצוֹדָה (me.tso.dah) — stronghold.
fastness, stronghold
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3fs
צוּק (tsuq) is a Hebrew verb meaning to press or constrain. It conveys a sense of oppression or distress, often used in contexts where someone is brought into straits or compressed. The entries highlight its figurative use in distressing situations, particularly in the Hiphil form, which emphasizes the act of constraining or oppressing.
[צוּק] vb. Hiph. constrain, bring into straits, press upon
base
H6693 צוּק constrain, bring into straits, press upon
6693 tsuwq tsook
a primitive root; to compress, i.e. (figuratively) oppress,
distress:--constrain, distress, lie sore, (op-)press(-or),
straiten.
צוּק (tsuq) — to press.
(Hiphil) to constrain, press, bring into straits, straiten, oppress
Conj | Art | V-Hiphil — Conjunction · particle · verb hiphil participle (active) masculine pluralHC/Td/Vhrmpa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
