Isaiah 3:17 — Word Study
WLCוְשִׂפַּ֣ח אֲדֹנָ֔י קָדְקֹ֖ד בְּנ֣וֹת צִיּ֑וֹן וַיהוָ֖ה פָּתְהֵ֥ן יְעָרֶֽה׃ ס
BSAthe LordʼĂdônây [Adonay, the reverence-worthy One] will bring soresçâphach [to afflict, smite with, scabs, lesions] on the headsqodqôd [crown, scalp] of the daughtersbath [female children, women] of ZionTsîyôwn [Jerusalem, the city of God] ◂and the LORDYᵉhôvâh [Yehovah] will make their foreheadspôth [to uncover, lay bare, secret parts, private areas] bareʻârâh▸ [exposed, uncovered]
| Greek | English | Parsing |
|---|---|---|
| וְשִׂפַּ֣ח | and he will make scabby | Verb, Piel, sequential perfect third person masculine singular |
| אֲדֹנָ֔י | [the] Lord | Noun proper |
| קָדְקֹ֖ד | scalp of | Noun common, masculine singular construct |
| בְּנ֣וֹת | [the] daughters of | Noun common, feminine plural construct |
| צִיּ֑וֹן | Zion | Noun proper |
| וַיהוָ֖ה | and Yahweh | Conjunction, noun proper |
| פָּתְהֵ֥ן | forehead their | Noun common feminine singular construct, suffix |
| יְעָרֶֽה׃ ס | he will lay bare | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare. ” |
| KJV | Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts. |
| ASV | therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts. |
| YLT | The Lord also hath scabbed The crown of the head of daughters of Zion, And Jehovah their simplicity exposeth. |
| WEB | therefore the Lord brings sores on the crown of the head of the women of Zion, and Yahweh will make their scalps bald.” |
| BBE | The Lord will send disease on the heads of the daughters of Zion, and the Lord will let their secret parts be seen. |
Translations agree on the meaning and rendering of the key terms in this verse.
The sentence consists of a main clause followed by two additional clauses that elaborate on the actions of the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbשִׂפַּח
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 3:17
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 the Daughters of Ziongenerated
Isaiah 3:17 speaks of the Lord's judgment against the daughters of Zion, highlighting their haughtiness and the consequences of their pride. This passage serves as a warning about the repercussions of vanity and a call to humility, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 13:29–30 | If a man or woman has an infection on the head or chin, |
| 2 | Deuteronomy 28:27 | The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured. |
| 3 | Revelation 16:2 | So the first angel went and poured out his bowl on the earth, and loathsome, malignant sores broke out on those who had the mark of the beast and worshiped its image. |
| 4 | Isaiah 20:4 | so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame. |
| 5 | Isaiah 47:2–3 | Take millstones and grind flour; remove your veil; strip off your skirt, bare your thigh, and wade through the streams. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שִׂפַּח, ve.si.Pachgenerated
The verb שִׂפַּח (sipach) is a Piel form, indicating an action that causes a scab or sore. It derives from the root meaning 'to attach', but in this context, it refers specifically to afflicting with sores or lesions, emphasizing the physicality of the judgment.
This verb appears in a context of divine punishment, where the Lord actively brings about this affliction. The use of the Piel stem indicates a more intensive action, suggesting a deliberate and severe consequence for the daughters of Zion.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שִׂפַּח, with the BSB using bring sores, which is mirrored in the KJV and ASV.
Sentence Structuregenerated
The main verb, שִׂפַּח, he will bring sores, governs the sentence, with two noun phrases following: the subject אֲדֹנָי (the Lord) and the object קָדְקֹד (scalp of). The second clause, beginning with וַיהוָה (and Yahweh), introduces another action, יְעָרֶֽה (he will lay bare), which completes the thought.
The structure emphasizes the dual actions of affliction and exposure, highlighting the comprehensive nature of the judgment against the daughters of Zion.
Septuagint Backgroundgenerated
The Septuagint translates שִׂפַּח as ταπεινώσει, which means 'to humble' or 'to bring low'. This choice indicates a broader interpretation of the judgment as not only physical affliction but also a humbling of pride.
This translation choice reflects the translators' understanding of the implications of the judgment, suggesting a deeper spiritual significance beyond mere physical sores.
In plain words — the whole versegenerated
Isaiah 3:17 warns that the Lord will bring sores on the heads of the daughters of Zion, exposing their foreheads. This judgment reflects their pride and serves as a call to humility.
Frequently Asked Questionsgenerated
This indicates a divine judgment that results in physical affliction, symbolizing the consequences of pride and haughtiness among the daughters of Zion.
The judgment is a response to their arrogance and vanity, as described in the preceding verses, where they are depicted as haughty and self-assured.
This signifies exposure and shame, representing a loss of dignity and public humiliation as a result of their actions.
The surrounding verses emphasize the themes of pride and the consequences of turning away from God, highlighting the need for humility and repentance.
Reflection Questionsgenerated
- In what ways can pride lead to consequences in my own life?
- How can I cultivate humility in my daily interactions with others?
- What does it mean to me that God sees the attitudes of my heart?
- How can I respond to God's call for humility in my life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it in the context of the Babylonian captivity, highlighting the significance of the Lord's judgment.
On that day the Lord will take away the ornament of the shoes. On which day? The Jews believe it to be the captivity of Babylon.Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that haughty manner they did, and to the binding, and
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore the LORD will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts. Therefore the Lord will smite with a scab - Hebrew, sipach (H5596); cf.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill smite with a scab the crown of the head; will by sending scabs, or by other ways, take off the hair of their head, which is a woman’ s glory, , and which doubtless ministered to their pride and wantonness. Others render it, he will make bald, &c. Discover their secret parts, by giving her into the power of those enemies that shall either strip her of all her raiments, not leaving her sufficient to cover her nakedness; or otherwise abuse her by such immodest and contemptuous actions. Compare 23:10,26.
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts.Ver. 17. Therefore the Lord will smite with a scab the crown of the head.] He will not only pull off their rich pantofles off their feet, but also their lovely locks from off their heads, with scabs and scales, perhaps caused by some foul disease, as the lues venerea or plica polonica. And will discover their secret parts.] Not having a rag left to cover them with, while stripped of all by the enemy; they are driven away as those Egyptians were, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt; or as the Albigenses…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The Lord will smite with a scab . . .—The words point partly to diseases, such as leprosy, causing baldness, engendered by misery and captivity, partly to the brutal outrage of the Assyrian invaders, stripping off the costly garments and leaving the wearers to their nakedness. (Comp. Ezekiel 16:37; Nahum 3:5.)
Read Charles John Ellicott on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The Lord will smite - "Will the Lord humble"] ταπεινωσει, Septuagint; and so Syriac and Chaldee. For שפח sippach they read שפל shaphal. Instead of יהוה Yehovah, many MSS. have אדני Adonai. Will discover their secret parts - "Expose their nakedness"] It was the barbarous custom of the conquerors of those times to strip their captives naked, and to make them travel in that condition, exposed to the inclemency of the weather; and the worst of all, to the intolerable heat of the sun. But this to the women was the height of cruelty and indignity; and especially to such as those here described, who had indulged themselves in all manner of delicacies of living, and all the superfluities…
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges17. smite with a scab] In Heb. a single verb formed from the noun found in Leviticus 13:2; Leviticus 13:6 ff. (the law of leprosy).
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore the Lord will smite with a scab - There is some diversity of rendering to this expression.
Read Albert Barnes 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
the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare. ”
therefore the Lord brings sores on the crown of the head of the women of Zion, and Yahweh will make their scalps bald.”
the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare.”
So the sovereign master will afflict the foreheads of Zion’s women with skin diseases, the Lord will make the front of their heads bald.”
Tyndale line
Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts.
therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts.
therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will lay bare their secret parts.
Therefore the LORD will smite with a scab the crown of the head of the daughters of Zion, and the LORD will uncover their secret parts.
Therefore shall the Lord make the heades of the daughters of Zion balde, and the Lord shall discouer their secrete partes.
Strictly literal
therefore the Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts.
The Lord also hath scabbed The crown of the head of daughters of Zion, And Jehovah their simplicity exposeth.
The Lord has also scabbed || The crown of the head of daughters of Zion, || And YHWH exposes their simplicity.
Therefore will the Lord smite with leprosy the crown of the head of the daughters of Zion, and the Lord will lay open their nakedness.
Therefore the Lord will form scabs on the heads of the daughters of Zion, and Yahweh will make them bald.
From the Latin
The Lord will make bald the crown of the head of the daughters of Sion, and the Lord will discover their hair.
Simplified
So the Lord will make their heads full of scabs, and the Lord will expose their private parts.
The Lord will send disease on the heads of the daughters of Zion, and the Lord will let their secret parts be seen.
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 Septuagint show substantial agreement, with seven of the eight words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words are partially restored or supplied by editors, indicating some textual variations but no significant disagreements.
וְשִׂפַּ֣ח אֲדֹנָ֔י קָדְקֹ֖ד בְּנ֣וֹת צִיּ֑וֹן וַיהוָ֖ה פָּתְהֵ֥ן יְעָרֶֽה׃ ס
7 of the 8 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.
ושפח אדוני יהוה קדקד בנות ציון ואדוני פת׳הן יערה
9 words on the leather.
[ושפח] אדני קדקד בנות ציון [ויהוה] [פת׳הן] [יערה]
2 words on the leather — 2 partly restored, 4 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 3:17
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.
סָפַח (saphach) primarily means to join or attach. It can refer to various forms of joining, such as attaching oneself or being joined together. Additionally, the related verb שִׂפַּח (sipach) means to cause a scab or smite with a scab, as noted in Isaiah 3:17. The lexicons show a clear distinction between these meanings without significant disagreement.
[סָפַח] vb. join, attach to
Qal attach me, pray, to one of the priest’s offices.
Niph. and they shall attach themselves to the house of Jacob
Pi. joining (to it?) thy fury
Pu. are joined together, hold themselves together
Hithp. they have driven me out from joining myself with the inheritance of י׳.
base
שִׂפַּח vb. Pi. denom. cause a scab upon, smite with scab;—Is 3:17
ref
H5596a סָפַח join, attach to H5596b שִׂפַּח vb. Pi. denom. cause a scab upon, smite with scab
5596 caphach saw-fakh'
or saphach (Isaiah 3:17) {saw-fakh'}; a primitive root;
properly, to scrape out, but in certain peculiar senses (of
removal or association):--abiding, gather together, cleave,
smite with the scab.
סָפַח (sa.phach) — to attach.
1) to join, attach to, join together
1a) (Qal) to join, attach to
1b) (Niphal) to attach oneself
1c) (Piel) joining (participle)
1d) (Pual) to be joined together, hold oneself together
1e) (Hithpael) to join oneself
שִׂפַּח (si.pach) — to scar.
(Piel) to cause a scab upon, smite with scab
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
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.
The Hebrew word קָדְקֹד (qodqod) refers to the crown or top of the head, emphasizing the part that is most bowed. It encompasses meanings such as head, scalp, and hairy crown. The entries consistently highlight its association with the uppermost part of the head.
קָדְקֹד n.[m.] head, crown of head
base
H6936 קָדְקֹד head, crown of head
6936 qodqod kod-kode'
from 6915; the crown of the head (as the part most
bowed):--crown (of the head), pate, scalp, top of the head.
see HEBREW for 06915
קׇדְקֹד (qod.qod) — crown.
head, crown of head, top of head, hairy crown, scalp
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…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural constructHNcfpc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Conjunction · noun properHC/Npt
פֹּת (poth) likely refers to hinges or sockets that allow doors to pivot, as well as possibly indicating secret parts. The word is derived from a root meaning to open, and its usage in Ezekiel 13:19 suggests a connection to hidden or private areas. The exact meaning remains uncertain, with some lexicons noting its application to female anatomy.
[פֹּת] n.[f.] pl. i.e. prob. the sockets above and below, in which the door-pivots turned (performing office of mod. hinges); sg. their secret parts, cardo femina
base
H6596 [פֹּת] pl. i.e. prob. the sockets above and below, in which the door-pivots turned (performing office of mod. hinges); their secret parts, cardo femina
6596 poth pohth
or pothah (Ezek. 13:19) {po-thaw'}; from an unused root
meaning to open; a hole, i.e. hinge or the female
pudenda:--hinge, secret participle
פֹּת (pot) — hinge.
1) sockets, hinges, secret parts (meaning uncertain)
1a) sockets
1b) secret parts
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fp
עָרָה (arah) is a Hebrew verb meaning to be naked or bare, and it encompasses a range of actions including uncovering, emptying, and pouring out. It appears in various forms, such as making oneself naked or laying bare by removing contents. Notably, it can also refer to sexual offenses. The word is used in contexts that suggest exposure or destitution.
[עָרָה] vb. be naked, bare
Pi.
lay bare
lay bare by removing contents, empty, water-jar
pour out
Hiph.
make naked, of sexual offences
pour out
Niph. until there be poured upon us a spirit from on high
Hithp.
thou shalt make thyself naked
usu. pouring himself, i.e. spreading himself out like a tree
base
H6168 עָרָה be naked, bare . . lay bare
. lay bare by removing contents, empty, water-jar
. pour out
. . make naked, of sexual offences
. pour out
. until there be poured upon us a spirit from on high
. . thou shalt make thyself naked
. usu. pouring himself, i.e. spreading himself out like a tree
6168 `arah aw-raw'
a primitive root; to be (causatively, make) bare; hence, to
empty, pour out, demolish:--leave destitute, discover, empty,
make naked, pour (out), rase, spread self, uncover.
עָרָה (a.rah) — to uncover.
1) to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out
1a) (Piel)
1a1) to bare, lay bare
1a2) to lay bare by emptying, empty
1a3) to pour out
1b) (Hiphil)
1b1) to make naked, strip bare (of sexual offences)
1b2) to pour out
1c) (Niphal) to be poured out, be exposed
1d) (Hithpael)
1d1) to expose oneself, make oneself naked
1d2) pouring oneself, spreading oneself (participle)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms