Isaiah 35:6 — Word Study
WLCאָ֣ז יְדַלֵּ֤ג כָּֽאַיָּל֙ פִּסֵּ֔חַ וְתָרֹ֖ן לְשׁ֣וֹן אִלֵּ֑ם כִּֽי־ נִבְקְע֤וּ בַמִּדְבָּר֙ מַ֔יִם וּנְחָלִ֖ים בָּעֲרָבָֽה׃
BSAThenʼâz [at that time, in the future] the lamepiççêach [feeble-footed, crippled] will leapdâlag▸ [jump, spring into action] like a deerʼayâl [hart, stag] and the muteʼillêm [dumb, unable to speak] tonguelâshôwn [language, voice] will shout for joyrânan▸ [sing, overcome, with triumph, in praise] Forkîy [because, since] watersmayim [streams, rivers] will gush forthbâqaʻ■ [break out, burst out] in the wildernessmidbâr [desert, dry land] and streamsnachal [brooks, small rivers] in the desertʻărâbâh [plain, Arabah]
| Greek | English | Parsing |
|---|---|---|
| אָ֣ז | then | Adverb |
| יְדַלֵּ֤ג | he will leap | Verb, Piel, imperfect third person masculine singular |
| כָּֽאַיָּל֙ | like deer | Preposition, noun common masculine singular absolute |
| פִּסֵּ֔חַ | a lame [person] | Adj |
| וְתָרֹ֖ן | so it may shout for joy | Conjunction, verb qal third person feminine singular |
| לְשׁ֣וֹן | [the] tongue of | Noun common, both singular construct |
| אִלֵּ֑ם | a dumb [person] | Adj |
| כִּֽי־ | for | Particle |
| נִבְקְע֤וּ | they will burst forth | Verb, Niphal, perfect third person common plural |
| בַמִּדְבָּר֙ | in the wilderness | Preposition, noun common masculine singular absolute |
| מַ֔יִם | waters | Noun common, masculine plural absolute |
| וּנְחָלִ֖ים | and torrents | Conjunction, noun common masculine plural absolute |
| בָּעֲרָבָֽה׃ | in the desert plain | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the lame will leap like a deer and the mute tongue will shout for joy. For waters will gush forth in the wilderness, and streams in the desert. |
| KJV | Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. |
| ASV | Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert. |
| YLT | Then leap as a hart doth the lame, And sing doth the tongue of the dumb, For broken up in a wilderness have been waters, And streams in a desert. |
| WEB | Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert. |
| BBE | Then will the feeble-footed be jumping like a roe, and the voice which was stopped will be loud in song: for in the waste land streams will be bursting out, and waters in the dry places. |
There are no significant differences among the translations regarding the key phrases in this verse.
The sentence has a main clause with two supporting phrases that elaborate on the actions and the conditions described.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפִּסֵּחַ
verbדָּלַג
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 35:6
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 Prophecy of Restorationgenerated
Isaiah 35:6 is part of a larger passage that speaks of the miraculous transformations that will occur in the future. It emphasizes the healing of the disabled and the provision of water in desolate places, symbolizing hope and renewal for God's people. This vision aligns with the overarching themes of restoration found throughout Isaiah, as well as the promise of joy and abundance in the coming age.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 11:5 | The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor. |
| 2 | Matthew 15:30–31 | Large crowds came to Him, bringing the lame, the blind, the crippled, the mute, and many others, and laid them at His feet, and He healed them. |
| 3 | Matthew 21:14 | The blind and the lame came to Him at the temple, and He healed them. |
| 4 | John 5:8–9 | Then Jesus told him, “Get up, pick up your mat, and walk.” |
| 5 | Acts 3:2–6 | And a man who was lame from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those entering the temple courts. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — יְדַלֵּג, ye.da.Leggenerated
The verb יְדַלֵּג (ye.da.Leg) is a Piel imperfect form meaning 'he will leap.' It conveys the sense of energetic movement, suggesting a sudden and joyful action. This word captures the excitement of the lame as they leap, embodying the idea of restoration and vitality.
In this context, the action of leaping is not just physical; it symbolizes a profound change in condition and spirit. The use of the Piel stem indicates an intensified action, highlighting the exuberance of the lame who are healed and able to move freely.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the imagery of the lame leaping and the mute tongue shouting for joy.
Sentence Structuregenerated
The finite verb יְדַלֵּג governs the main action of the verse, with the subject פִּסֵּחַ (the lame) performing the action. The structure emphasizes the transformation of the lame into joyful leapers, followed by the declaration of the mute tongue shouting for joy.
The sentence is complex, with multiple clauses that describe the actions and the resulting conditions, illustrating the profound changes that will occur in the future.
Septuagint Backgroundgenerated
The Septuagint translates יְדַלֵּג as ἁλεῖται, which conveys a similar sense of leaping or jumping. This choice reflects the translators' understanding of the energetic action described in the Hebrew text.
The use of ἁλεῖται may also suggest a broader interpretation of the action, emphasizing not just the physical leap but the joy and vitality associated with it.
In plain words — the whole versegenerated
Isaiah 35:6 describes a future time when the lame will leap like a deer and the mute will shout for joy. This imagery represents healing and restoration, as waters will flow in the wilderness and streams in the desert, symbolizing abundance and life.
Frequently Asked Questionsgenerated
This signifies a miraculous healing and restoration of those who are disabled, highlighting the joy and vitality that will come in the future.
The mention of the mute tongue emphasizes the complete restoration of those who were unable to speak, indicating that they will express joy and praise.
The waters symbolize God's provision and the abundance of life, transforming desolate places into flourishing environments.
This verse encapsulates the themes of hope, restoration, and divine intervention that run throughout the book of Isaiah, promising a future where God's people experience healing and joy.
Reflection Questionsgenerated
- In what areas of my life do I need healing or restoration, and how can I seek that transformation?
- How can I express joy and gratitude for the blessings I have received?
- What does it mean for me to leap for joy in my faith journey?
- How can I support others who are experiencing difficulties, helping them to find hope and restoration?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the healing miracles of Christ and the fulfillment of prophecy.
And that it was predicted that our Christ should heal all diseases and raise the dead, hear what was said. There are these words: "At His coming the lame shall leap as an hart,Early Church Fathers on Isaiah 35 →
Let me dispel at once the … assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished,Early Church Fathers on Isaiah 35 →
That [Jesus] healed the lame and the blind, and that therefore we hold him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: “Then the eyes of the blind shall be opened.”Early Church Fathers on Isaiah 35 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 35:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shall the lame [man] leap as an hart..... As the lame man did healed by Peter, Acts 3:1 there were many instances of such persons cured by Christ when here on earth, Matthew 15:30 and in a
Read John Gill on Isaiah 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
Read Robert Jamieson on Isaiah 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen shall the lame man leap for joy, or go nimbly and readily. And this clause also, and that which follows, are to he understood both spiritually and literally, as in the former verse. In the wilderness small waters break out, and streams in the desert; the most dry and barren places shall be made moist and fruitful; which is principally meant of the plentiful effusion of God’ s grace upon such persons and nations as had been wholly destitute of it.
Read Matthew Poole on Isaiah 35 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 35:6 Then shall the lame [man] leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.Ver. 6. Then shall the lame man leap as an hart.] As that impotent man did, and those Loripedes And the tongue of the dumb sing.] As good old Zacharias did, not so much for his speech restored, or his son received, as for his Saviour now at hand; and as did those that sang, "He hath done all things well; he maketh both the deaf to hear, and the dumb to speak," yea, to utter the great things of God, and to speak good of his name. Lo here, saith Luther, miracles to confirm the gospel to be of God, against those that deride his…
Read John Trapp on Isaiah 35 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) Then the eyes of the blind shall . . .—The words are obviously to be interpreted, like those that precede them, and Isaiah 29:18, of spiritual infirmities. If they seem to find a literal fulfilment in the miracles of the Christ, it is, as it were, ex abundante, and as a pledge and earnest of something beyond themselves.
Read Charles John Ellicott on Isaiah 35 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen shall the lame man leap - This was literally fulfilled after the coming of the Messiah Acts 14:10; Acts 3:8.
Read Albert Barnes on Isaiah 35 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5, 6. Then — In that glorious future time. Lame… dumb — The physical imperfections in these verses are also images of moral disease and infirmity, which in the coming Messianic days are to be
Read Daniel Denison Whedon on Isaiah 35 →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
Then the lame will leap like a deer and the mute tongue will shout for joy. For waters will gush forth in the wilderness, and streams in the desert.
Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
Then the lame will leap like a deer and the mute tongue will shout for joy. For waters will gush forth in the wilderness, and streams in the desert.
Then the lame will leap like a deer, the mute tongue will shout for joy; for water will flow in the desert, streams in the wilderness.
Tyndale line
Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.
Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert.
Then shall the lame man leap as an hart, and the tongue of the dumb shall sing: for in the wilderness shall waters break out, and streams in the desert.
Then shall the lame man leap as a hart, and the tongue of the dumb shall sing: for in the wilderness shall waters break out, and streams in the desert.
Then shall ye lame man leape as an hart, and the dumme mans tongue shall sing: for in the wildernes shall waters breake out, and riuers in ye desert.
Strictly literal
then shall the lame [man] leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and torrents in the desert.
Then leap as a hart doth the lame, And sing doth the tongue of the dumb, For broken up in a wilderness have been waters, And streams in a desert.
Then the lame leap as a deer, || And the tongue of the mute sings, || For waters have been broken up in a wilderness, || And streams in a desert.
Then shall the lame leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and brooks in the desert.
Then the lame man will leap like a deer, and the mute tongue will sing, for water breaks out in the Arabah, and streams in the wilderness.
From the Latin
Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness.
Simplified
The lame will jump like a deer, and the dumb will sing for joy. Springs will gush in the wilderness; streams will flow in the desert.
Then will the feeble-footed be jumping like a roe, and the voice which was stopped will be loud in song: for in the waste land streams will be bursting out, and waters in the dry places.
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 aligns with the Septuagint in most respects, with 12 of the 13 words matched. The Dead Sea Scrolls also support the reading of the Masoretic Text, confirming the essential elements of the prophecy without significant variation.
אָ֣ז יְדַלֵּ֤ג כָּֽאַיָּל֙ פִּסֵּ֔חַ וְתָרֹ֖ן לְשׁ֣וֹן אִלֵּ֑ם כִּֽי־ נִבְקְע֤וּ בַמִּדְבָּר֙ מַ֔יִם וּנְחָלִ֖ים בָּעֲרָבָֽה׃
12 of the 13 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.
אז ידלג כאיאל פסח ותרון לשון אלם כיא נבקעו במדבר מים ונחלים בערבה ילכו
14 words on the leather.
[אז] [ידלג] [כאיל] [פסח] [ותרן] [לשון] [אלם] [כי] [נבקעו] [במדבר] מים ונחלים [בערבה]
2 words on the leather — 11 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 35:6
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
דָּלַג (dalag) is a primitive root meaning to leap. It covers the action of leaping in both the Qal and Piel forms, with the latter also implying the act of leaping over something.
[דָּלַג] vb. leap
Qal leap
Pi. leap, leap over
base
H1801 [דָּלַג] leap
1801 dalag daw-lag'
a primitive root; to spring:--leap.
דָּלַג (da.lag) — to leap.
1) to leap
1a) (Qal) to leap
1b) (Piel) to leap, leap over
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
אַיָּל (ayal) refers to a male deer, specifically a hart or stag. The word is derived from an intensive form related to another term for ram. It appears in contexts such as Psalm 42:2.
אַיָּל n.[m.] (f. ψ 42:2) hart, stag, deer
base
H354 אַיָּל hart, stag, deer
354 'ayal ah-yawl'
an intensive form of 352 (in the sense of ram); a stag or
male deer:--hart.
see HEBREW for 0352
אַיָּל (ay.yal) — deer.
stag, deer, hart
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
der ('ayyal, feminine 'ayyalah, and 'ayyeleth (compare Arabic, 'ayyal and 'iyal, "deer" and 'ayil, "ram," and Latin caper and capra, "goat," caprea, capreolus, "wild goat," "chamois," or "roe deer")); yachmur (compare Arabic, yachmur, "deer"); ya`alah, feminine of ya`el (compare Arabic, wa`l, "Pers wild goat"); tsebhi, and feminine tsebhiyah (compare Arabic, zabi and feminine zabiyah, "gazelle"); `opher (compare Arabic, ghafr and ghufr, "young of the mountain goat"):
Of the words in the preceding list, the writer believes that only the first two, i.e. 'ayyal (with its feminine forms) and yachmur should be translated "deer," 'ayyal for the roe deer and yachmur for the fallow deer. Further, he believes that ya`el (including ya`alah) should be translated "ibex," and tsebhi, "gazelle." `Opher is the young of a roe deer or of a gazelle.
[FALLOW-DEER]
A wild quadruped, of a middle size between the stag and the roebuck; its horns turn inward, and are large and flat. The fallow deer is naturally very timorous: it was reputed clean, and good for food, De 14:5. Young deer are noticed in Proverbs, Songs, and Isaiah, as beautiful creatures, and very swift, Pr 5:19. See HIND.
פִּסֵּחַ (pis-se-ach) means 'lame' in Hebrew. It is derived from the root word פָּסַח (pasach), which relates to limping or being disabled. The entries consistently define it as 'lame' without any significant disagreement among the lexicons.
פִּסֵּחַ adj. lame
base
H6455 פִּסֵּחַ lame
6455 picceach pis-say'-akh
from 6452; lame:--lame.
see HEBREW for 06452
פִּסֵּחַ (pis.se.ach) — lame.
lame
Adj — AdjHAamsa
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal third person feminine singularHC/Vqu3fs
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs — Noun common · both singular constructHNcbsc
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…
אִלֵּם (illem) means 'dumb' or 'unable to speak.' It is derived from a root that indicates speechlessness. The entries consistently describe it as mute or silent, with no significant disagreement among the lexicons.
אִלֵּם adj. dumb, unable to speak
base
H483 אִלֵּם dumb, unable to speak
483 'illem il-lame'
from 481; speechless:--dumb (man).
see HEBREW for 0481
אִלֵּם (il.lem) — mute.
mute, silent, dumb, unable to speak
Adj — AdjHAamsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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.
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
עֲרָבָה (arabah) refers to a desert plain or steppe, often associated with the generally sterile valley of the Jordan and its extension to the Red Sea. It encompasses meanings like wilderness and champaign. The term appears in various contexts, including references to specific locations like the Brook of Arabah and the Plains of Moab.
עֲרָבָה 61 n.f. desert-plain, steppe
base
H6160 עֲרָבָה desert-plain, steppe
6160 `arabah ar-aw-baw'
from 6150 (in the sense of sterility); a desert; especially
(with the article prefix) the (generally) sterile valley of
the Jordan and its continuation to the Red Sea:--Arabah,
champaign, desert, evening, heaven, plain, wilderness. See
also 1026.
see HEBREW for 06150
see HEBREW for 01026
עֲרָבָה (a.ra.vah) — Arabah.
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Brook of) the Arabah.
Combined with na.chal (נַ֫חַל "Brook" H5158K)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — Plains (of Moab).
Combined with mo.av (מוֹאָב " of Moab" H4124I)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Beth)-arabah.
desert plain, steppe, desert, wilderness
Another spelling of bet ha.a.ra.vah (בֵּית הָֽעֲרָבָה "Beth-arabah" H1026)
עֲרָבָה (a.ra.vah) — (Sea of) the Arabah.
Another name of me.lach (מֶ֫לַח "Salt( Sea)" H4417G)
עֲרָבָה (a.ra.vah) — plain.
§ desert plain, steppe, desert, wilderness
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
plan
(1) kikkar, "circle" "talent," or "round loaf";
(2) mishor, from yashar, "to be level"; compare Arabic maisur, "that which is easy";
(3) biqah; compare Arabic baq`at, "a plot of ground" or "a wet meadow";
(4) `arabhah;
(5) shephelah;
(6) topos pedinos (Lu 6:17);
(7) 'elon; compare elah, and 'allon "oak" (Ge 35:4,8, etc.); also 'elah, "Elah" (1Sa 17:2);
Plain
(1.) Heb. ‘abel (Judg. 11:33), a “grassy plain” or “meadow.” Instead of “plains of the vineyards,” as in the Authorized Version, the Revised Version has “Abel-cheramim” (q.v.), comp. Judg. 11:22; 2 Chr. 16:4.
(2.) Heb. ‘elon (Gen. 12:6; 13:18; 14:13; 18:1; Deut. 11:30; Judg. 9:6), more correctly “oak,” as in the Revised Version; margin, “terebinth.”
See CANAAN, and OAK.
