Isaiah 38:21 — Word Study
WLCוַיֹּ֣אמֶר יְשַׁעְיָ֔הוּ יִשְׂא֖וּ דְּבֶ֣לֶת תְּאֵנִ֑ים וְיִמְרְח֥וּ עַֽל־ הַשְּׁחִ֖ין וְיֶֽחִי׃
BSANow IsaiahYᵉshaʻyâh [the prophet, Jeshaiah, Jehovah has saved] had saidʼâmar▸ Preparenâsâʼ▸ [take, lift up] a lumpdᵉbêlâh [cake, mass] of pressed figstᵉʼên [fig cake] and applymârach△▸ [rub, lay] it toʻal the boilshᵉchîyn [inflamed spot, skin sore] and he will recoverchâyâh▸ [live, be healed, revived]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְשַׁעְיָ֔הוּ | Isaiah | Noun proper masculine |
| יִשְׂא֖וּ | let them take | Verb, Qal, imperfect third person masculine plural |
| דְּבֶ֣לֶת | a cake of | Noun common, feminine singular construct |
| תְּאֵנִ֑ים | figs | Noun common, masculine plural absolute |
| וְיִמְרְח֥וּ | and let them rub [it] | Conjunction, verb qal third person masculine plural |
| עַֽל־ | on | Preposition |
| הַשְּׁחִ֖ין | the boil | Particle, noun common masculine singular absolute |
| וְיֶֽחִי׃ | so he may live | Conjunction, verb qal jussive third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Isaiah had said, “Prepare a lump of pressed figs and apply it to the boil, and he will recover.” |
| KJV | For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover. |
| ASV | Now Isaiah had said, Let them take a cake of figs, and lay it for a plaster upon the boil, and he shall recover. |
| YLT | And Isaiah saith, 'Let them take a bunch of figs, and plaster over the ulcer, and he liveth.' |
| WEB | Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.” |
| BBE | And Isaiah said, Let them take a cake of figs, and put it on the diseased place, and he will get well. |
Where they part company is in the rendering of וְיִמְרְח֥וּ — see How Translations Differ.
The structure includes a main clause followed by instructions and a promise, reflecting a clear sequence of action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְשַׁעְיָהוּ
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 38:21
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 — Hezekiah's Illness and Recoverygenerated
Isaiah 38:21 describes a moment when King Hezekiah is ill and receives a message from the prophet Isaiah. Isaiah instructs that a lump of pressed figs be prepared and applied to the boil, assuring Hezekiah of his recovery. This passage highlights the intersection of faith and practical action in the healing process, reflecting God's provision for His people through both miraculous and natural means.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 20:7 | Then Isaiah said, “Prepare a poultice of figs.” So they brought it and applied it to the boil, and Hezekiah recovered. |
| 2 | Mark 7:33 | So Jesus took him aside privately, away from the crowd, and put His fingers into the man’s ears. Then He spit and touched the man’s tongue. |
| 3 | John 9:6 | When Jesus had said this, He spit on the ground, made some mud, and applied it to the man’s eyes. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיֹּ֣אמֶר, vai.Yo.mergenerated
The word אָמַר (amar) is a verb meaning 'to say' or 'to utter,' indicating a communication or command. It is used frequently in the Hebrew Bible, often to convey divine instructions or messages.
In this verse, Isaiah is the speaker, and his words carry authority as he conveys God's healing instructions. The use of the verb emphasizes the prophetic role of Isaiah in delivering God's message to Hezekiah.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core message of the verse.
Sentence Structuregenerated
The finite verb וַיֹּ֣אמֶר, vai.Yo.mer governs the entire sentence, indicating that Isaiah is speaking. The structure includes a sequence of actions: the preparation of the fig cake, the application to the boil, and the promise of recovery.
The sentence unfolds in a straightforward manner, with each component linked to the main action of Isaiah's command.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֣אמֶר as εἶπεν, indicating a direct speech from Isaiah, which aligns with the Hebrew meaning.
The choice of παλάθην for דְּבֶ֣לֶת reflects a specific interpretation of the fig cake, emphasizing its nature as a medicinal remedy.
In plain words — the whole versegenerated
Isaiah 38:21 tells us that Isaiah instructed to prepare a lump of pressed figs and apply it to the boil to ensure Hezekiah's recovery. This simple remedy illustrates the practical steps taken in faith for healing.
Frequently Asked Questionsgenerated
The lump of pressed figs is a natural remedy, likely used for its soothing properties on boils or skin sores.
The application of the figs is a practical step in the healing process, demonstrating a combination of faith and medicine.
Hezekiah's recovery signifies God's mercy and healing power, affirming the role of the prophet in conveying divine instructions.
This verse shows that faith in God's word is accompanied by practical actions, such as preparing a remedy for healing.
Reflection Questionsgenerated
- What are some natural remedies I can use in my life that reflect faith in God's provision?
- How can I apply practical steps in my faith journey, similar to Hezekiah's response to Isaiah's instruction?
- In what ways do I see God working through both miraculous and ordinary means in my life?
- How can I encourage others to combine faith with action in their healing or recovery processes?
The early church on this verse — how the Fathers read it
Jerome references this verse to illustrate Isaiah's healing instructions, emphasizing the connection between faith and practical remedies.
And Isaiah commanded them to take a lump of figs and apply it to the boil, and he would be healed. And Hezekiah said that the sign would be that he would go up to the house of the Lord.Early Church Fathers on Isaiah 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 38:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Isaiah had said,.... Before the above writing was made, which ends in the preceding verse; for this and the following are added by Isaiah, or some other person, taken out of 2 Kings 20:7.
Read John Gill on Isaiah 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover. Lump of figs - a round cake of figs pressed into a mass (1 Samuel 25:18).
Read Robert Jamieson on Isaiah 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis was rather a sign appointed by God, than a natural means of the cure; for if it had a natural faculty to ripen a sore, yet it could never cure such a dangerous and pestilential disease, at least in so little time.
Read Matthew Poole on Isaiah 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 38:21 For Isaiah had said, Let them take a lump of figs, and lay [it] for a plaister upon the boil, and he shall recover.Ver. 21. Let them take a lump of figs.] Commenciatur hic usus medicinae. The patient must pray, but withal make use of means; trust God, but not tempt him.
Read John Trapp on Isaiah 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) For Isaiah had said . . .—The direction implies some medical training on the part of Isaiah (see Note on Isaiah 1:6, and Introduction), such as entered naturally into the education of the prophet-priests. They were to Israel, especially in the case of leprosy and other kindred diseases, what the priests of Asclepios were to Greece. The Divine promise guaranteed success to the use of natural remedies, but did not dispense with them, and they, like the spittle laid on the eyes of the blind in the Gospel miracles (Mark 7:33, John 9:6), were also a help to the faith on which the miracle depended. Both this and the following verse seem, as has been said, to have been notes to Isaiah 38:8…
Read Charles John Ellicott on Isaiah 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Let them take a lump of figs, c.] God, in effecting this miraculous cure, was pleased to order the use of means not improper for that end. "Folia, et, quae non maturuere, fici, strumis illinuntur omnibusque quae emollienda sunt discutiendave." - PLIN. Nat. Hist. xxiii. 7. "Ad discutienda ea, quae in corporis parte aliqua coierunt, maxime possunt-ficus arida," c. - CELSUS, v. 11. See the note on 2Kg 20:7. Philemon Holland translates the passage as a medical man: - "The milke or white juice that the figge tree yieldeth is of the same nature that vinegre: and therefore it will curddle milke as well as rennet, or rendles. The right season of gathering this milkie substance is before…
Read AdamClarke on Isaiah 38 →CambridgeThe Cambridge Bible for Schools and Colleges21, 22. Cf. 2 Kings 20:7-8. The verses are obviously out of their true places here. The pluperfects in the English Translation are ungrammatical (Driver, Tenses, pp. 84 ff.), and we must render And Isaiah said … And Hezekiah said.
Read Cambridge on Isaiah 38 →Albert Barnes1798–1870Barnes' Notes on the BibleFor Isaiah had said - In the parallel place in Kings the statement in these two verses is introduced before the account of the miracle on the sun-dial, and before the account of his recovery 2 Kings 20:7-8.
Read Albert Barnes on Isaiah 38 →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
Now Isaiah had said, “Prepare a lump of pressed figs and apply it to the boil, and he will recover.”
Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.”
Now Isaiah had said, “Prepare a lump of pressed figs and apply it to the boil, and he will recover.”
Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.”
Tyndale line
For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.
Now Isaiah had said, Let them take a cake of figs, and lay it for a plaster upon the boil, and he shall recover.
Now Isaiah had said, Let them take a cake of figs, and lay it for a plaister upon the boil, and he shall recover.
For Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he will recover.
Then said Isaiah, Take a lumpe of drye figs and lay it vpon the boyle, and he shall recouer.
Strictly literal
Now Isaiah had said, Let them take a cake of figs, and lay it for a plaster upon the boil, and he shall recover.
And Isaiah saith, 'Let them take a bunch of figs, and plaster over the ulcer, and he liveth.'
And Isaiah says, “Let them take a bunch of figs, and plaster over the ulcer, and he lives.”
And Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the inflammation, and he shall recover.
Now Isaiah had said, “Let them take a lump of figs and put it on the boil, and he will recover.”
From the Latin
Now Isaias had ordered that they should take a lump of figs, and lay it as it plaster upon the wound, and that he should be healed.
Simplified
Isaiah had said, “Prepare a dressing of figs and spread it on the skin sores so he may recover.”
And Isaiah said, Let them take a cake of figs, and put it on the diseased place, and he will get well.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely, with minor variations in wording. The Septuagint preserves much of the same content but presents it in a different structure.
וַיֹּ֣אמֶר יְשַׁעְיָ֔הוּ יִשְׂא֖וּ דְּבֶ֣לֶת תְּאֵנִ֑ים וְיִמְרְח֥וּ עַֽל־ הַשְּׁחִ֖ין וְיֶֽחִי׃
7 of the 9 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.
ויאמר ישעיהו ישאו דבלת תאנים וימרחו אל השחין ויחי
9 words on the leather.
ויאומר ישעיהו דבלת תאנים וימרחו על השחין ויחי
8 words of the verse are on this fragment. The rest of the verse is not on it.
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 38:21
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יְשַׁעְיָ֫הוּ (*Ysha'yah*) means 'salvation of Yah' and refers primarily to Isaiah, the prophet, son of Amoz. It also denotes several other individuals, including Levites and descendants of Zerubbabel, who lived during the time of the Divided Monarchy. The name emphasizes the theme of divine salvation.
יְשַׁעְיָ֫הוּ n.pr.m. (salvation of Yah)
Isaiah, son of ’Amôṣ, the prophet
one of the children of Jeduthun
a Levite ancestor of one of David's treasurers
base
יְשַׁעְיָה n.pr.m. (salvation of Yah)
grandson of Zerubbabel
chief of the sons of Elam, who went up with Ezra
chief of sons of Merari in time of Ezra
a Benjamite
base
H3470a יְשַׁעְיָ֫הוּ(salvation of Yah) . Isaiah, son of ’Amôṣ, the prophet
. one of the children of Jeduthun
. a Levite ancestor of one of David's treasurers
H3470b יְשַׁעְיָה(salvation of Yah) . grandson of Zerubbabel
. chief of the sons of Elam, who went up with Ezra
. chief of sons of Merari in time of Ezra
. a Benjamite
3470 Ysha`yah yesh-ah-yaw'
or Yshayahuw {yesh-ah-yaw'-hoo}; from 3467 and 3050; Jah has
saved; Jeshajah, the name of seven Israelites:--Isaiah,
Jesaiah, Jeshaiah.
see HEBREW for 03467
see HEBREW for 03050
יְשַׁעְיָ֫הוּ (ye.sha.yah) — Isaiah.
A prophet living at the time of Divided Monarchy, first mentioned at 2Ki.19.2;
son of: Amoz (H0531);
father of: Shear-jashub (H7610), Maher-shalal-hash-baz (H4122)
Also named: Hēsaias (Ἡσαΐας "Isaiah" G2268)
§ Isaiah or Jesaiah or Jeshaiah = "Jehovah has saved"
1) the major prophet, son of Amoz, who prophesied concerning Judah and Jerusalem during the days of kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah; author of the prophetic book by his name; tradition has it that he was sawn asunder in the trunk of a carob tree by king Manasseh and that this is the incident referred to in Heb 11:37
2) one of the 6 sons of Jeduthun
3) son of Rehabiah, a descendant of Moses through Gershom, and an ancestor of a Levite treasurer in the time of David
N-proper — Noun proper masculineHNpm
i-za'-ya, i-zi'-a:
1. Name
2. Personal History
3. Call
4. Literary Genius and Style
5. Traditions concerning His Martyrdom
6. Period
7. Analysis and Contents
8. Isaiah's Prophecies Chronologically Arranged
9. The Critical Problem
(1) The History of Criticism
(2) The Disintegration of "Deutero-Isaiah"
(3) Recent Views
(4) The Present State of the Question
(5) Reasons for Dissecting the Book
(6) Arguments for One Isaiah
(a) The Circle of Ideas
(b) The Literary Style
(c) Historical References
(d) The Predictire Element
(e) Cyrus a Subject of Prediction
LITERATURE
Of all Israel's celebrated prophets, Isaiah is the king. The writings which bear his name are among the profoundest in all literature. One great theme--salvation by faith--stamps them all. Isaiah is the Paul of the Old Testament.
1. Name:
Isaiah
(Heb. Yesh’yahu, i.e., “the salvation of Jehovah”). (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called “the prophetess” (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of “the prophet” (Isa. 38:1). He had two sons, who bore symbolical names.
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah’s death, probably B.C. 762. He lived till…
the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in (Hebrews 11:37)
The son of Amoz, (not Amos,) one of the most distinguished of the Hebrew prophets. He began to prophesy at Jerusalem towards the close of the reign of Uzziah, about the year 759 B. C., and exercised the prophetical office some sixty years, under the three following monarchs, Jotham, Ahaz, and Hezekiah, Isa 1:1. Compare 2Ki 15:1-20:21 2Ch 26:1-32:33. The first twelve chapters of his prophecies refer to the kingdom of Judah; then Isa 13:1-23:18, directed against foreign nations, except Isa 22:1-23, against Jerusalem. In Isa 24:1-35:10, which would seem to belong to the…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
דְּבֵלָה (dbelah) refers to a lump or cake made from pressed figs. The term is derived from a root meaning to press together, indicating its composition. It is consistently defined across lexicons as a fig cake or lump of pressed figs.
דְּבֵלָה n.f. lump of pressed figs, pressed (fig-) cake
base
H1690 דְּבֵלָה lump of pressed figs, pressed (fig-) cake
1690 dbelah deb-ay-law'
from an unused root (akin to 2082) probably meaning to press
together; a cake of pressed figs:--cake (lump) of figs.
see HEBREW for 02082
דְּבֵלָה (de.ve.lah) — fig cake.
fig cake, lump of pressed figs
N-fs — Noun common · feminine singular constructHNcfsc
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…
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
N-fp — Noun common · masculine plural absoluteHNcmpa
מָרַח (marach) is a Hebrew verb meaning to rub. It is described as a primitive root that conveys the idea of softening through rubbing or pressure, often in a medicinal context, such as applying an emollient. The word appears in Isaiah 38:21.
[מָרַח] vb. rub;—Qal Is 38:21
ref
H4799 [מָרַח] rub
4799 marach maw-rakh'
a primitive root; properly, to soften by rubbing or pressure;
hence (medicinally) to apply as an emollient:--lay for a
plaister.
מָרַח (ma.rach) — to rub.
(Qal) to rub
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שְׁחִין (shchiyn) refers to a boil or an inflamed spot, often associated with skin eruptions or ulcers. The term is linked to a root that likely means to burn, indicating inflammation. It can pertain to conditions affecting both humans and animals, including leprosy.
שְׁחִין n.m. boil, coll. eruption
base
H7822 שְׁחִין boil, coll. eruption
7822 shchiyn shekh-een'
from an unused root probably meaning to burn; inflammation,
i.e. an ulcer; --boil, botch.
שְׁחִין (she.chin) — boil.
1) boil, inflamed spot, inflammation, eruption
1a) of man, leprosy, of man and beast
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Boil
(rendered “botch” in Deut. 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.
[MEDICINE]
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms