Isaiah 32:15 — Word Study
WLCעַד־ יֵ֨עָרֶ֥ה עָלֵ֛ינוּ ר֖וּחַ מִמָּר֑וֹם וְהָיָ֤ה מִדְבָּר֙ לַכַּרְמֶ֔ל וְהַכַּרְמֶ֖ל לַיַּ֥עַר יֵחָשֵֽׁב׃
BSAuntilʻad the Spiritrûwach [breath of life, divine presence] is poured outʻârâh▸ [emptied, unleashed] upon usʻal from on highmârôwm [from heaven, a lofty place] Then the desertmidbâr [wilderness, barren land] will behâyâh an orchardkarmel [fruitful field, plantation] and the orchardkarmel [fruitful field, garden-land] will seemchâshab▸ like a forestyaʻar [be reckoned as, appear to be, copse of bushes, wooded area]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| יֵ֨עָרֶ֥ה | it will be poured out | Verb, Niphal, imperfect third person masculine singular |
| עָלֵ֛ינוּ | on us | Preposition, suffix |
| ר֖וּחַ | spirit | Noun common, feminine singular absolute |
| מִמָּר֑וֹם | from a high place | Preposition, noun common masculine singular absolute |
| וְהָיָ֤ה | and it will become | Verb, Qal, sequential perfect third person masculine singular |
| מִדְבָּר֙ | [the] wilderness | Noun common, masculine singular absolute |
| לַכַּרְמֶ֔ל | orchard | Preposition, noun common masculine singular absolute |
| וְהַכַּרְמֶ֖ל | and the orchard | Conjunction, particle, noun common masculine singular absolute |
| לַיַּ֥עַר | to forest | Preposition, noun common masculine singular absolute |
| יֵחָשֵֽׁב׃ | it will be considered | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | until the Spirit is poured out upon us from on high. Then the desert will be an orchard, and the orchard will seem like a forest. |
| KJV | Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. |
| ASV | until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be esteemed as a forest. |
| YLT | Till emptied out on us is the Spirit from on high, And a wilderness hath become a fruitful field, And the fruitful field for a forest is reckoned. |
| WEB | until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest. |
| BBE | Till the spirit comes on us from on high, and the waste land becomes a fertile field, and the fertile field is changed into a wood. |
Where they part company is in the rendering of רוּחַ — see How Translations Differ.
The sentence structure presents a cause-and-effect relationship, with the main clause setting the stage for the transformative results that follow.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרוּחַ
verbעָרָה
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 32:15
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 Promise of Restorationgenerated
Isaiah 32:15 speaks of a time when the Spirit will be poured out from on high, leading to a dramatic transformation of barren lands into fruitful orchards. This passage is part of a larger prophetic message that emphasizes God's intention to restore justice and righteousness to the land, as seen in the surrounding verses. The imagery of the desert becoming an orchard illustrates the profound change that divine intervention can bring.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 11:2–3 | The Spirit of the LORD will rest on Him— the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD. |
| 2 | Isaiah 44:3 | For I will pour water on the thirsty land, and currents on the dry ground. I will pour out My Spirit on your descendants, and My blessing on your offspring. |
| 3 | Isaiah 45:8 | Drip down, O heavens, from above, and let the skies pour down righteousness. Let the earth open up that salvation may sprout and righteousness spring up with it; I, the LORD, have created it. |
| 4 | Isaiah 59:19–21 | So shall they fear the name of the LORD where the sun sets, and His glory where it rises. For He will come like a raging flood, driven by the breath of the LORD. |
| 5 | Isaiah 63:11 | Then His people remembered the days of old, the days of Moses. Where is He who brought them through the sea with the shepherds of His flock? Where is the One who set His Holy Spirit among them, |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — רוּחַ, Ru.achgenerated
The word רוּחַ (ruach) refers to spirit, breath, or wind. It encompasses various meanings, including the breath of life and the divine presence. In this verse, it signifies the transformative power of God's Spirit being poured out upon the people.
This noun is feminine singular and appears frequently in contexts relating to divine inspiration and the Holy Spirit. Its use here emphasizes the life-giving and renewing aspects of the Spirit, indicating a shift from desolation to abundance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses poured out for יֵ֨עָרֶ֥ה.
Sentence Structuregenerated
The verse contains two main clauses: the first describes the action of the Spirit being poured out, and the second presents the transformation of the desert and orchard. The verb יֵ֨עָרֶ֥ה governs the first clause, indicating the action that leads to the subsequent changes.
The structure emphasizes the cause-and-effect relationship between the outpouring of the Spirit and the resulting transformation of the land, highlighting the prophetic nature of the message.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as πνεῦμα, which carries the same meaning of spirit or breath. This choice aligns with the Hebrew understanding of the Spirit as a divine presence that brings life and renewal.
The use of ἐπέλθῃ for יֵ֨עָרֶ֥ה suggests an active intervention, emphasizing the dynamic nature of the Spirit's outpouring.
In plain words — the whole versegenerated
Isaiah 32:15 describes a time when the Spirit will be poured out from above, transforming a barren wilderness into a fruitful orchard. This change symbolizes God's power to renew and restore, leading to justice and righteousness in the land.
Frequently Asked Questionsgenerated
The pouring out of the Spirit signifies a divine intervention that brings life, renewal, and transformation to people and their circumstances.
This verse illustrates the promise of restoration, where desolation is turned into abundance through the action of God's Spirit.
The imagery contrasts a desert with an orchard, highlighting the dramatic change from barrenness to fruitfulness.
The Spirit represents God's presence and power, essential for bringing about the transformation and restoration promised in this passage.
Reflection Questionsgenerated
- In what areas of my life do I need to experience the renewing power of the Spirit?
- How can I be open to the Spirit's work in transforming my circumstances?
- What does the imagery of a desert becoming an orchard mean for my understanding of God's promises?
- How can I share the message of hope and restoration found in this verse with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUntil the Spirit be poured upon us from on high,.... That is, Jerusalem shall lie in ruins until this time comes; which therefore cannot be understood of the effusion of the Spirit on the day of
Read John Gill on Isaiah 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUntil the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Until the Spirit be poured upon us from on high.
Read Robert Jamieson on Isaiah 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUntil the Spirit be poured upon us from on high: and this calamity and desolation shall, in a manner, continue until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, i.e. evidently and plentifully pour out, his Spirit from heaven upon his people; which was done in some sort upon the return of the people from Babylon, when God, by his Spirit, stirred up the spirit, both of Cyrus to give them liberty of returning to Jerusalem, and of the people to return and build the city and temple; but was far more clearly and fully accomplished in the days of the Messiah. And indeed the promises contained in these and the following words and verses were not…
Read Matthew Poole on Isaiah 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:15 Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.Ver. 15. Until the Spirit be poured upon us from on high.] Donec Dominus dignabitar suum favorem et gratiam denuo nobis impertiri, Till God shall please once more to impart unto us his grace and favour. So he sets them no certain time of restoration; as desirous thereby to stir them up to pray continually, and to bring forth fruits worthy amendment of life. This effusion of "the Spirit upon all flesh" - that is, of the best thing upon the basest - is a very great mercy. And the wilderness be a fruitful field.] Heb., A Carmel. Such a change…
Read John Trapp on Isaiah 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Until the spirit be poured upon us from on high . . .—There was, then, a fixed limit of the desolation then described. Isaiah dwelt, as Joel (Joe 2:28) had dwelt before him, on the outpouring of the Spirit which should sweep away the frivolities of a profligate luxury and lead to a nobler life. The effect of that outpouring is described in symbolic language which had been used before (see Note on Isaiah 29:17), the “wilderness” taking the place of Lebanon.
Read Charles John Ellicott on Isaiah 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And the fruitful field] והכרמל vehaccarmel. So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.
Read AdamClarke on Isaiah 32 →
CambridgeThe Cambridge Bible for Schools and Colleges15. At last the great transformation of all things will be ushered in, by an outpouring of spirit (the Heb. has no art.) from on high; i.e. from heaven, as in ch. Isaiah 33:5. The spirit, conceived as a subtle essence descending upon and then permeating the human world, is said to be “poured out” as in ch. Isaiah 29:10; Ezekiel 39:29; Joe 2:28 f. (although different verbs are there used). Any supernatural influence, even when acting to the injury of man, might be so spoken of (ch. Isaiah 19:14, Isaiah 29:10), just as a personal “spirit from Jehovah” may be evil or false (1 Samuel 16:14; 1 Kings 22:21 ff.). Here the word is used absolutely and denotes the Divine principle of life, and…
Read Cambridge on Isaiah 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleUntil the Spirit - The Spirit of God, as the source of all blessings, and especially as able to meet and remove the ills of the long calamity and desolation.
Read Albert Barnes on Isaiah 32 →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
until the Spirit is poured out upon us from on high. Then the desert will be an orchard, and the orchard will seem like a forest.
until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest.
until the Spirit is poured out upon us from on high. Then the desert will be an orchard, and the orchard will seem like a forest.
This desolation will continue until new life is poured out on us from heaven. Then the desert will become an orchard and the orchard will be considered a forest.
Tyndale line
Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.
until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be esteemed as a forest.
until the spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.
Until the spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field, and the fruitful field shall be counted for a forest.
Vntill the Spirit be powred vpon vs from aboue, and the wildernes become a fruitfull fielde, and the plenteous fielde be counted as a forest.
Strictly literal
until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.
Till emptied out on us is the Spirit from on high, And a wilderness hath become a fruitful field, And the fruitful field for a forest is reckoned.
Until the Spirit is emptied out on us from on high, || And a wilderness has become a fruitful field, || And the fruitful field is reckoned for a forest.
Until a spirit be poured upon us from on high, and the wilderness be changed into a fruitful field, and the fruitful field be accounted as a forest.
until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered as a forest.
From the Latin
Until the spirit be poured upon us from on high: and the desert shall be as a charmel, and charmel shall be counted for a forest.
Simplified
until the Spirit is poured out on us from above, and the desert becomes like a good field full of crops, and a good field will grow like a forest.
Till the spirit comes on us from on high, and the waste land becomes a fertile field, and the fertile field is changed into a wood.
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 agree closely in wording, with the Septuagint providing a direct correspondence to the Hebrew text. The Dead Sea Scrolls also align with the Masoretic Text, confirming the integrity of this verse across different manuscripts.
עַד־ יֵ֨עָרֶ֥ה עָלֵ֛ינוּ ר֖וּחַ מִמָּר֑וֹם וְהָיָ֤ה מִדְבָּר֙ לַכַּרְמֶ֔ל וְהַכַּרְמֶ֖ל לַיַּ֥עַר יֵחָשֵֽׁב׃
11 of the 11 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.
עד יערה עלי׳נו רוח ממרום והיה מדבר לכרםל וכרמל ליער יחשב
11 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 32:15
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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 | Suff — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
כַּרְמֶל (karmel) refers to a plantation or garden-land, encompassing orchards and fruitful fields. It denotes both the land itself and the produce that comes from it, such as fruits and grains. The word is built from the root associated with planting, highlighting its agricultural significance.
כַּרְמֶל n.m. 1. plantation, garden-land. 2. fruit, garden-growth
base
H3759 כַּרְמֶל 1. plantation, garden-land. 2. fruit, garden-growth
3759 karmel kar-mel'
from 3754; a planted field (garden, orchard, vineyard or
park); by implication, garden produce:--full (green) ears (of
corn), fruitful field (place), plentiful (field).
see HEBREW for 03754
כַּרְמֶל (kar.mel) — plantation.
1) plantation, garden-land, orchard, fruit orchard
2) fruit, garden-growth (meton)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
or'-cherd:
(1) pardec, from Old Persian, "a walled-in enclosure"; paradeisos, a word in classical Greek applied to the garden of Babylon (Diodorus Siculus xi.10) and to a game park (Xenophon, Anab. i.2, 7). See Ne 2:8, "forest," margin "park"; So 4:13, "orchard," margin "paradise" (of pomegranates); Ec 2:5, "parks," the King James Version "orchards"; see PARADISE.
(2) kepos, "garden" or "orchard": "a white thorn in an orchard" (Baruch 6:71).
[GARDEN]
כַּרְמֶל (karmel) refers to a plantation or garden-land, encompassing orchards and fruitful fields. It denotes both the land itself and the produce that comes from it, such as fruits and grains. The word is built from the root associated with planting, highlighting its agricultural significance.
כַּרְמֶל n.m. 1. plantation, garden-land. 2. fruit, garden-growth
base
H3759 כַּרְמֶל 1. plantation, garden-land. 2. fruit, garden-growth
3759 karmel kar-mel'
from 3754; a planted field (garden, orchard, vineyard or
park); by implication, garden produce:--full (green) ears (of
corn), fruitful field (place), plentiful (field).
see HEBREW for 03754
כַּרְמֶל (kar.mel) — plantation.
1) plantation, garden-land, orchard, fruit orchard
2) fruit, garden-growth (meton)
Conj | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
or'-cherd:
(1) pardec, from Old Persian, "a walled-in enclosure"; paradeisos, a word in classical Greek applied to the garden of Babylon (Diodorus Siculus xi.10) and to a game park (Xenophon, Anab. i.2, 7). See Ne 2:8, "forest," margin "park"; So 4:13, "orchard," margin "paradise" (of pomegranates); Ec 2:5, "parks," the King James Version "orchards"; see PARADISE.
(2) kepos, "garden" or "orchard": "a white thorn in an orchard" (Baruch 6:71).
[GARDEN]
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
