Isaiah 41:1 — Word Study
WLCהַחֲרִ֤ישׁוּ אֵלַי֙ אִיִּ֔ים וּלְאֻמִּ֖ים יַחֲלִ֣יפוּ כֹ֑חַ יִגְּשׁוּ֙ אָ֣ז יְדַבֵּ֔רוּ יַחְדָּ֖ו לַמִּשְׁפָּ֥ט נִקְרָֽבָה׃
BSABe silentchârash [keep silence, listen quietly] before Meʼêl O islandsʼîy [coastlands, habitable spots] ◂and let the peopleslᵉʼôm [nations, communities] renewchâlaph▸ [regain, take new] their strengthkôach [power, might] Let them come forwardnâgash▸ [approach, draw near] andʼâz testifydâbar▸ [speak, present their case] let us togetheryachad [united, as one] draw nearqârab [come close, approach] for judgmentmishpâṭ [justice, righteous decision]
| Greek | English | Parsing |
|---|---|---|
| הַחֲרִ֤ישׁוּ | be silent | Verb, Hiphil, imperative second person masculine plural |
| אֵלַי֙ | to me | Preposition, suffix |
| אִיִּ֔ים | O islands | Noun common, masculine plural absolute |
| וּלְאֻמִּ֖ים | and peoples | Conjunction, noun common masculine plural absolute |
| יַחֲלִ֣יפוּ | let them renew | Verb, Hiphil, imperfect third person masculine plural |
| כֹ֑חַ | strength | Noun common, masculine singular absolute |
| יִגְּשׁוּ֙ | let them approach | Verb, Qal, imperfect third person masculine plural |
| אָ֣ז | then | Adverb |
| יְדַבֵּ֔רוּ | let them speak | Verb, Piel, imperfect third person masculine plural |
| יַחְדָּ֖ו | together | Adverb |
| לַמִּשְׁפָּ֥ט | for judgment | Preposition, noun common masculine singular absolute |
| נִקְרָֽבָה׃ | let us draw near | Verb, Qal, infinitive construct first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment. |
| KJV | Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. |
| ASV | Keep silence before me, O islands; and let the peoples renew their strength: let them come near; then let them speak; let us come near together to judgment. |
| YLT | Keep silent towards Me, O isles, And the peoples pass on [to] power, They come nigh, then they speak, 'Together — to judgment we draw near.' |
| WEB | “Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for judgment. |
| BBE | Come quietly before me, O sea-lands, and let the peoples get together their strength: let them come near; then let them say what they have to say: let us put forward our cause against one another. |
Where they part company is יְדַבֵּ֔רוּ — see How Translations Differ.
The structure presents a main command followed by three imperative phrases, emphasizing the sequential actions required of the nations.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְאֹם
verbחָרֵשׁ
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 41:1
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 — A Call to the Nationsgenerated
Isaiah 41:1 presents a divine summons to the islands and nations, urging them to be silent and renew their strength. This call emphasizes God's authority and the need for readiness before Him, as He prepares to judge. The surrounding verses further elaborate on God's power and the futility of idols, reinforcing His unique position as the Creator and Judge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 49:1 | Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me. |
| 2 | Psalm 46:10 | “Be still and know that I am God; I will be exalted among the nations, I will be exalted over the earth.” |
| 3 | Habakkuk 2:20 | But the LORD is in His holy temple; let all the earth be silent before Him. |
| 4 | Zechariah 2:13 | Be silent before the LORD, all people, for He has roused Himself from His holy dwelling.” |
| 5 | Isaiah 41:6–7 | Each one helps the other and says to his brother, “Be strong!” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָרֵשׁ, ha.cha.Ri.shugenerated
The verb חָרֵשׁ (*charesh*) is a Hiphil imperative, commanding a group to be silent. It carries connotations of both physical silence and the act of engraving or plotting, suggesting a deeper significance in the context of divine judgment.
This duality in meaning highlights the importance of stillness before God, as silence can signify both reverence and readiness to receive His word. The usage here invites the nations to pause and prepare themselves for the forthcoming judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is חָרֵשׁ, be silent, which governs the entire call to action. The structure unfolds through a series of commands directed at the islands and peoples, culminating in the invitation to approach for judgment.
The Hebrew word order emphasizes the imperative nature of the commands, with the call to silence preceding the renewal of strength and the approach for judgment, highlighting the sequence of preparation before divine scrutiny.
Septuagint Backgroundgenerated
The Septuagint translates חָרֵשׁ as ἐγκαινίζεσθε, which suggests a nuance of being made new or refreshed. This choice reflects an interpretation that emphasizes not just silence but a readiness to receive God's message.
This rendering indicates a broader understanding of the call to the nations, inviting not only silence but also a transformation in their approach to God.
In plain words — the whole versegenerated
Isaiah 41:1 calls the islands and nations to be silent before God and to renew their strength. They are invited to approach Him for judgment and to testify together. This passage emphasizes God's authority and the need for preparation before His judgment.
Frequently Asked Questionsgenerated
Being silent before God signifies reverence and readiness to listen to His words and judgments.
They are called to renew their strength as a preparation for approaching God, indicating a need for spiritual readiness.
Testifying together emphasizes unity among the nations in acknowledging God's sovereignty and justice.
This passage sets the stage for God's judgment by calling the nations to silence and renewal, preparing them for His righteous decision.
Reflection Questionsgenerated
- In what ways can I prepare myself to listen to God's voice in my life?
- How can I find strength in God during times of uncertainty or challenge?
- What does it mean for me to testify about God's work in my life?
- How can I foster unity with others in acknowledging God's authority?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to illustrate the call for renewal and unity among believers, using the imagery of islands and nations to convey their message.
Scripture correctly says: Be renewed, O islands. For we are surrounded by the waves of sin, like islands in the sea of this world.Early Church Fathers on Isaiah 41 →
Let the islands be silent before me, and let the nations change their strength: let them come near, and then let them speak: let us come together to judgment.Early Church Fathers on Isaiah 41 →
He calls the churches “islands,” because they receive the assault of the waves of persecutors and because they are founded on the rock.Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKeep silence before me, O islands,.... The great controversy in the world after the coming of Christ, which is expressly spoken of in the preceding chapter, was, as Cocceius observes, whether he was
Read John Gill on Isaiah 41 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
Read Robert Jamieson on Isaiah 41 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 41 God called Abraham, and was with him: the nations idolatrous, . Israel encouraged by promises of safety and deliverance, . The vanity of idols, . Redemption by Christ, . Keep silence before me; attend diligently to my plea, and then answer it if you can. O islands; O you inhabitants of islands, as the next clause explains this. By islands he here means, as he doth , and elsewhere, countries remote from Judea, inhabited by the idolatrous Gentiles, with whom he here debateth his cause. Let the people renew their strength; strengthen themselves to maintain their cause against me; let them unite all their strength together. Let them come near unto me, that we may stand…
Read Matthew Poole on Isaiah 41 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:1 Keep silence before me, O islands; and let the people renew [their] strength: let them come near; then let them speak: let us come near together to judgment.Ver. 1. Keep silence before me, O islands,] i.e., O islanders (so the Hebrews called all that were beyond sea to them), with whom God, being about to contest, calleth for silence that he may be heard. The people of Rome could hardly digest a Sιωπησατε, or keep silence from their emperor Adrian, as too severe; but when God thundereth it, men wriggle into their holes as so many worms. And let the people renew their strength.] Come as strong as they can into the court, with their best advocates and arguments, since they are to…
Read John Trapp on Isaiah 41 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXLI. (1) O islands.—See Note on Isaiah 40:15. Let the people renew their strength . . .—The same phrase as in Isaiah 40:31, but here, perhaps, with a touch of irony. The heathen are challenged to the great controversy, and will need all their “strength” and “strong reasons” if they accept the challenge. In what follows we have to think of the prophet as having, like Balaam, a vision of what shall come to pass in the “latter days” (Numbers 24:20), and seeing not only the forms of the old empires on their way to Hades, as in Isaiah 14:9-12, but the appearance on the scene of the new conqueror.
Read Charles John Ellicott on Isaiah 41 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XLI The prophet, having intimated the deliverance from Babylon, and the still greater redemption couched under it, resumes the subject. He begins with the Divine vocation of Abraham, the root of the Israelitish family, and his successful exploits against the idolaters, 1-7. He then recurs to the Babylonish captivity, and encourages the seed of Abraham, the friend of God, not to fear, as all their enemies would be ultimately subdued under them, 8-16; and every thing furnished necessary to refresh and comfort them in them passage homewards through the desert, 17-20. The prophet then takes occasion to celebrate the prescience of God, from his knowledge of events so very distant as…
Read AdamClarke on Isaiah 41 →
CambridgeThe Cambridge Bible for Schools and Colleges1. Jehovah calls the heathen nations to a disputation concerning the appearance of Cyrus. Keep silence before me] A pregnant constr. in the Heb. = Listen in silence unto me. On islands, see on ch. Isaiah 40:15. renew their strength] The words are somewhat suspicious, as they are repeated from ch. Isaiah 40:31, and the thought is hardly suitable at the beginning of an argument. Job 38:3 is not an exact parallel. Possibly the eye of a scribe may have wandered to the previous verse. judgment] (mishpâṭ ?) is used in the same sense as in Malachi 3:5 (= “judicial process.”) Cf. Judges 4:5.
Read Cambridge on Isaiah 41 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe design of this chapter is the same as that of the preceding, and it is to be regarded as the continuation of the argument commenced there. Its object is to lead those who were addressed, to put confidence in God.
Read Albert Barnes on Isaiah 41 →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
“Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment.
“Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for judgment.
“Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment.
“Listen to me in silence, you coastlands! Let the nations find renewed strength! Let them approach and then speak; let us come together for debate!
Tyndale line
Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
Keep silence before me, O islands; and let the peoples renew their strength: let them come near; then let them speak; let us come near together to judgment.
Keep silence before me, O islands; and let the peoples renew their strength: let them come near; then let them speak: let us come near together to judgment.
Keep silence before me, O isles; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
Keep silence before mee, O ylands, and let the people renue their strength: let the come neere, and let them speake: let vs come together into iudgement.
Strictly literal
Keep silence before me, islands; and let the peoples renew [their] strength: let them come near; then let them speak: let us draw near together to judgment.
Keep silent towards Me, O isles, And the peoples pass on [to] power, They come nigh, then they speak, 'Together — to judgment we draw near.'
Keep silent toward Me, O islands, || And the peoples pass on [to] power, || They come near, then they speak, “Together we draw near to judgment.”
Keep silence before me, O islands; and let nations acquire new strength: let them approach, then let them speak, together let us come near to judgment.
“Listen before me in silence, you coastlands; let the nations renew their strength; let them come near and speak; let us come near together to argue a dispute.
From the Latin
Let the islands keep silence before me, and the nations take new strength: let them come near, and then speak, let us come near to judgment together.
Simplified
Listen to me in silence, you people who live in lands beyond the sea. Let the nations regain their strength. Then let them come and speak, and let us join together for judgment.
Come quietly before me, O sea-lands, and let the peoples get together their strength: let them come near; then let them say what they have to say: let us put forward our cause against one another.
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 only minor variations in spelling and word order. Both sources reflect the same essential message, emphasizing the divine call to silence and renewal among the nations.
הַחֲרִ֤ישׁוּ אֵלַי֙ אִיִּ֔ים וּלְאֻמִּ֖ים יַחֲלִ֣יפוּ כֹ֑חַ יִגְּשׁוּ֙ אָ֣ז יְדַבֵּ֔רוּ יַחְדָּ֖ו לַמִּשְׁפָּ֥ט נִקְרָֽבָה׃
9 of the 12 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.
החרישו אל׳י איים ולאומים יחליפו כוח יגושו אז ידברו יחדיו למשפט נקרבה
12 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 41:1
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.
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp1bs
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
N-mp — Noun common · masculine plural absoluteHNcmpa
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
re-nu': The word is used in various senses:
(1) of material things, e.g. Ps 104:30; here it means to give a new appearance, to refresh, to restore the face of the earth;
(2) in 1Sa 11:14, to establish more firmly the kingdom by reinstalling King Saul;
(3) in 2Ch 15:8, to rebuild or repair the broken altar;
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-1cp — Verb · Qal · infinitive construct first person common pluralHVqc1cp
