Isaiah 3:15 — Word Study
WLCמַה־לָּכֶם֙ תְּדַכְּא֣וּ עַמִּ֔י וּפְנֵ֥י עֲנִיִּ֖ים תִּטְחָ֑נוּ נְאֻם־ אֲדֹנָ֥י יְהוִ֖ה צְבָאֽוֹת׃ ס
BSAWhymâh do you crushdâkâʼ▸ [oppress, consume] My peopleʻam [Amaw, a nation or tribe] and grindṭâchan▸ [crush, bruise] the facespânîym [presence, being] of the poorʻânîy [afflicted, humble ones] declaresnᵉʼum the LordʼĂdônây [Adonay, a title of reverence] GODYᵉhôvih [Yehovah] of Hoststsâbâʼ [armies, a large group]
| Greek | English | Parsing |
|---|---|---|
| מַה־לָּכֶם֙ | what - [is] to you? | Pronoun, preposition, suffix |
| תְּדַכְּא֣וּ | you crush | Verb, Piel, imperfect second person masculine plural |
| עַמִּ֔י | people my | Noun common masculine singular construct, suffix |
| וּפְנֵ֥י | and [the] faces of | Conjunction, noun common masculine plural construct |
| עֲנִיִּ֖ים | poor [people] | Adj |
| תִּטְחָ֑נוּ | you grind | Verb, Qal, imperfect second person masculine plural |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִ֖ה | Yahweh | Noun proper |
| צְבָאֽוֹת׃ ס | of hosts | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do you crush My people and grind the faces of the poor?” declares the Lord GOD of Hosts. |
| KJV | What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts. |
| ASV | what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, Jehovah of hosts. |
| YLT | What — to you? ye bruise My people, And the faces of the poor ye grind.' An affirmation of the Lord, Jehovah of Hosts, And Jehovah saith: |
| WEB | What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies. |
| BBE | By what right are you crushing my people, and putting a bitter yoke on the necks of the poor? This is the word of the Lord, the Lord of armies. |
The translations agree on the oppressive actions described, using terms like דָּכָא and טָחַן to convey the severity of the leaders' treatment of the people.
The main clause is a direct question, followed by a conjunction linking the two actions, culminating in a declaration from the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּכָא
verbעַם
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 3:15
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 Charges Against Jerusalem's Leadersgenerated
Isaiah 3:15 presents a direct accusation from the Lord against the leaders of His people for their oppressive actions. The context reveals the Lord's concern for justice and the well-being of the vulnerable, specifically the poor. This passage highlights the moral responsibilities of those in power, emphasizing that God sees and judges their actions. The following verses continue to elaborate on the consequences of pride and haughtiness among the daughters of Zion, further illustrating the themes of justice and accountability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:2 | “What do you people mean by quoting this proverb about the land of Israel: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge’? |
| 2 | Jonah 1:6 | The captain approached him and said, “How can you sleep? Get up and call upon your God. Perhaps this God will consider us, so that we may not perish.” |
| 3 | Isaiah 58:4 | You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high. |
| 4 | Exodus 5:14 | Then the Israelite foremen, whom Pharaoh’s taskmasters had set over the people, were beaten and asked, “Why have you not fulfilled your quota of bricks yesterday or today, as you did before?” |
| 5 | Amos 2:6–7 | This is what the LORD says: “For three transgressions of Israel, even four, I will not revoke My judgment, because they sell the righteous for silver and the needy for a pair of sandals. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — דָּכָא, mah-la.khemgenerated
The verb דָּכָא (daka') means to crush or bruise. It carries both literal and figurative meanings, often used to describe the act of oppressing or breaking down something or someone. In this verse, it emphasizes the harsh treatment of the people by their leaders.
The Piel form indicates a deliberate action, suggesting that the leaders are actively engaging in oppression. This word conveys a strong sense of injustice, as it highlights the leaders' role in causing suffering to those who are already vulnerable.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses crush and grind to convey the oppressive actions described in the original Hebrew.
Sentence Structuregenerated
The main verb תְּדַכְּא֣וּ (you crush) governs the sentence, with two actions linked to it: תִּטְחָ֑נוּ (you grind) and the description of the object, עַמִּ֔י (My people) and עֲנִיִּ֖ים (the poor). The structure indicates a direct address to the leaders, highlighting their oppressive actions.
The Hebrew word order places emphasis on the actions of crushing and grinding, which are central to the Lord's accusation. The use of the interrogative מַה (what) at the beginning sets a tone of astonishment and inquiry, drawing attention to the severity of the leaders' actions.
Septuagint Backgroundgenerated
The Septuagint translates דָּכָא as ἀδικεῖτε (you do injustice), which broadens the meaning to encompass all forms of wrongdoing, not just physical oppression. This choice reflects a theological interpretation of the leaders' actions as fundamentally unjust.
The Greek word λαόν (people) corresponds to עַמִּ֔י, maintaining the focus on the people of God. This consistency underscores the importance of the community's well-being in both texts.
In plain words — the whole versegenerated
Isaiah 3:15 questions why the leaders of Israel are oppressing God's people and mistreating the poor. The Lord is addressing their unjust actions, emphasizing the need for justice and care for the vulnerable.
Frequently Asked Questionsgenerated
It refers to the unjust treatment and oppression that the leaders impose on the people, particularly the vulnerable.
The poor are often the most vulnerable in society, and God calls for justice and protection for those who cannot defend themselves.
It symbolizes the harsh and dehumanizing treatment that the poor receive from those in power.
This title emphasizes God's authority and power, particularly in relation to justice and warfare.
Reflection Questionsgenerated
- In what ways do I see injustice in my community, and how can I respond?
- How can I advocate for the vulnerable and oppressed in my own life?
- What does it mean to me that God cares for the poor and the oppressed?
- How can I ensure that my actions reflect God's call for justice?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the Lord's condemnation of the haughty behavior of the daughters of Zion and their disregard for justice.
And the Lord said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet,Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat mean ye, [that] ye beat my people to pieces,.... Reduce them to the utmost poverty; so the Targum, "wherefore do ye impoverish my people?'' as they did by exacting tithes of all that they
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts. What mean ye (that) ye beat my people to pieces? - What right have ye to beat?
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat mean ye? what warrant have ye for it? how durst you presume to do it? Grind, or batter, as the word is used, ; smite them cruelly: see .
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:15 What mean ye [that] ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.Ver. 15. What mean you, that you beat my people to pieces?] Heb., What to you? all in a word, short and sharp - q.d., What reason had you, what authority to do thus? That was a witty answer that was given once here to the Pope’ s exactor, who pleaded that all churches were his, and therefore he might call for what sums he pleased; a nimble disputant replied that all churches were the Pope’ s in a sense, viz., Tuitione sed non fruitione; defensione, non dissipatione - i.e., to defend them, but not to destroy them. If God give any man power, it is for "edification, and not…
Read John Trapp on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And grind the faces] The expression and the image is strong, to denote grievous oppression but is exceeded by the prophet Micah, Micah 3:1-3: - "Hear, I pray you, ye chiefs of Jacob, And ye princes of the house of Israel: Is it not yours to know what is right? Ye that hate good and love evil: Who tear their skins from off them, And their flesh from off their bones; Who devour the flesh of my people; And flay from off them their skin; And their bones they dash in pieces; And chop them asunder, as morsels for the pot: And as flesh thrown into the midst of the caldron." In the last line but one, for כאשר keasher, read, by the transposition of a letter, כשאר kisher, with the…
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges15. The strongest metaphors are used to express the cruelty with which the poor are treated. What mean ye that ye crush my people (Proverbs 22:22), and grind the face of the afflicted as between two millstones, determined to wring the uttermost farthing from them. The expression does not occur elsewhere, but in its fierce energy it may be compared with Micah 3:2 and Amos 2:7. 16–4:1. An oracle addressed to the women of Jerusalem. Like Amos (Isaiah 4:1-3) in Samaria, Isaiah sees in the luxury of these pampered ladies a measure of the extortions practised by their husbands (cf. also ch. Isaiah 32:9-12). 16, 17 are connected as protasis and apodosis.
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWhat mean ye - What is your object? Or, What advantage is it to you? Or, By what right or pretence do you do this? Beat my people to pieces - That is, that you trample on them; or cruelly oppress them; Psalms 94:5.
Read Albert Barnes on Isaiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. What mean ye — What induces such foul injustice? What motive, what right, impels such action toward the poor?
Read Daniel Denison Whedon on Isaiah 3 →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
Why do you crush My people and grind the faces of the poor?” declares the Lord GOD of Hosts.
What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
Why do you crush My people and grind the faces of the poor?” declares the Lord GOD of Hosts.
Why do you crush my people and grind the faces of the poor?” The sovereign Lord who commands armies has spoken.
Tyndale line
What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, Jehovah of hosts.
what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, the LORD of hosts.
What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the LORD God of hosts.
What haue ye to do, that ye beate my people to pieces, and grinde the faces of the poore, saith the Lord, euen the Lord of hoasts?
Strictly literal
What mean ye that ye crush my people, and grind the faces of the afflicted? saith the Lord, Jehovah of hosts.
What — to you? ye bruise My people, And the faces of the poor ye grind.' An affirmation of the Lord, Jehovah of Hosts, And Jehovah saith:
Why? Why do you [do this]? You bruise My people, || And you grind the faces of the poor.” A declaration of the Lord, YHWH of Hosts, || And YHWH says:
What mean ye that ye crush my people, and grind down the faces of the poor? saith the Lord the Eternal of hosts.
Why do you crush my people and grind the faces of the poor?” This is the declaration of the Lord Yahweh of hosts.
From the Latin
Why do you consume my people, and grind the faces of the poor? saith the Lord the God of hosts.
Simplified
Why have you crushed my people? Why have you ground the faces of the poor into the dirt? the Lord Almighty demands to know.
By what right are you crushing my people, and putting a bitter yoke on the necks of the poor? This is the word of the Lord, the Lord of armies.
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 show agreement in the wording of this verse, with the 1Qisaa scroll preserving ten words that match the MT closely. The Septuagint, while not a direct match, captures the essence of the original in its translation.
מַה־לָּכֶם֙ תְּדַכְּא֣וּ עַמִּ֔י וּפְנֵ֥י עֲנִיִּ֖ים תִּטְחָ֑נוּ נְאֻם־ אֲדֹנָ֥י יְהוִ֖ה צְבָאֽוֹת׃ ס
5 of the 10 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.
מל׳כמה תדכאו עמ׳י ופני עניים תטחנו נואם אדוני יהוה צבאות
10 words on the leather.
מל׳כם תדכאו עמ׳י [ופני] [עניים] [תטחנו] [נאם] [אדני] [יהוה] [צבאות]
3 words on the leather — 7 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 3:15
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — Pronoun · preposition · suffixHPi//R/Sp2mp
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | N-cp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
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…
טָחַן (tachan) is a Hebrew verb meaning 'to grind' or 'to crush.' It is noted as a primitive root, and one entry suggests a secondary meaning related to being a concubine, linked to the act of grinding meal. The word appears in the Qal stem, indicating its basic action.
[טָחַן] vb. grind
base
H2912 [טָחַן] grind
2912 tachan taw-khan'
a primitive root; to grind meal; hence, to be a concubine
(that being their employment):--grind(-er).
טָחַן (ta.chan) — to grind.
(Qal) to grind, crush
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
Grind
(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb. tahan); to oppress the poor (Isa. 3:5). The hand-mill was early used by the Hebrews (Num. 11:8). It consisted of two stones, the upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Eccl. 12:3 are the teeth. (See MILL.)
See CORN.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa