Isaiah 41:2 — Word Study
WLCמִ֤י הֵעִיר֙ מִמִּזְרָ֔ח צֶ֖דֶק יִקְרָאֵ֣הוּ לְרַגְל֑וֹ יִתֵּ֨ן לְפָנָ֤יו גּוֹיִם֙ וּמְלָכִ֣ים יַ֔רְדְּ יִתֵּ֤ן כֶּֽעָפָר֙ חַרְבּ֔וֹ כְּקַ֥שׁ נִדָּ֖ף קַשְׁתּֽוֹ׃
BSAWhomîy has arousedʻûwr■ [stirred up, raised] one from the eastmizrâch [the direction of sunrise] [and] called himqârâʼ▸ [summoned, invited] to his feetregel [to stand, to be established] in righteousnesstsedeq [justice, moral integrity] He hands nationsgôwy [gives, entrusts, Gentiles, non-Hebrew peoples, goyim] overnâthan▸ to himpânîym [and] subduesrâdâh▸ [causes to rule, makes victorious] ◂kings [before him]melek [royal persons, monarchs] He turns themnâthan▸ [reduces, brings low] to dustʻâphâr [dry earth] with his swordchereb [cutting instrument, weapon] to windblownnâdaph [driven, scattered] chaffqash [dry straw, worthless material] with his bowqesheth [weapon]
| Greek | English | Parsing |
|---|---|---|
| מִ֤י | who? | Pronoun |
| הֵעִיר֙ | has he stirred up | Verb, Hiphil, perfect third person masculine singular |
| מִמִּזְרָ֔ח | from [the] east | Preposition, noun common masculine singular absolute |
| צֶ֖דֶק | righteousness | Noun common, masculine singular absolute |
| יִקְרָאֵ֣הוּ | he calls him | Verb qal imperfect third person masculine singular, suffix |
| לְרַגְל֑וֹ | to foot his | Preposition, noun common feminine singular construct, suffix |
| יִתֵּ֨ן | he delivers up | Verb, Qal, imperfect third person masculine singular |
| לְפָנָ֤יו | before him | Preposition, noun common masculine plural construct, suffix |
| גּוֹיִם֙ | nations | Noun common, masculine plural absolute |
| וּמְלָכִ֣ים | and kings | Conjunction, noun common masculine plural absolute |
| יַ֔רְדְּ | he subdues | Verb, Hiphil, jussive third person masculine singular |
| יִתֵּ֤ן | he makes [them] | Verb, Qal, imperfect third person masculine singular |
| כֶּֽעָפָר֙ | like dust | Preposition, noun common masculine singular absolute |
| חַרְבּ֔וֹ | sword his | Noun common feminine singular construct, suffix |
| כְּקַ֥שׁ | like chaff | Preposition, noun common masculine singular absolute |
| נִדָּ֖ף | driven about | Verb, Niphal, participle (active) masculine singular |
| קַשְׁתּֽוֹ׃ | bow his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has aroused one from the east and called him to his feet in righteousness ? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow. |
| KJV | Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. |
| ASV | Who hath raised up one from the east, whom he calleth in righteousness to his foot? he giveth nations before him, and maketh him rule over kings; he giveth them as the dust to his sword, as the driven stubble to his bow. |
| YLT | Who stirred up from the east a righteous one? He calleth him to His foot, He giveth before him nations, And kings He causeth him to rule, He giveth [them] as dust [to] his sword, As driven stubble [to] his bow. |
| WEB | Who has raised up one from the east? Who called him to his feet in righteousness? He hands over nations to him and makes him rule over kings. He gives them like the dust to his sword, like the driven stubble to his bow. |
| BBE | Who sent out from the east one who is right wherever he goes? he gives the nations into his hands, and makes him ruler over kings; he gives them as the dust to his sword, as dry stems before the wind to his bow. |
Where they part company is in the translation of צֶ֖דֶק — see How Translations Differ.
The main clause introduces a question, followed by several subordinate clauses that detail the actions and consequences of the figure raised from the east.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbעוּר
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 41:2
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 Sovereignty of God Over Nationsgenerated
Isaiah 41:2 presents a rhetorical question about who has raised a figure from the east, emphasizing God's role in appointing leaders and establishing righteousness. The surrounding verses highlight God's authority and challenge the nations to recognize His power. This passage serves as a reminder of God's control over history and His ability to use individuals for His purposes, as seen throughout the book of Isaiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:25 | I have raised up one from the north, and he has come— one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay. |
| 2 | Isaiah 45:13 | I will raise up Cyrus in righteousness, and I will make all his ways straight. He will rebuild My city and set My exiles free, but not for payment or reward, says the LORD of Hosts.” |
| 3 | Isaiah 46:11 | I summon a bird of prey from the east, a man for My purpose from a far-off land. Truly I have spoken, and truly I will bring it to pass. I have planned it, and I will surely do it. |
| 4 | Genesis 11:31 | And Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai the wife of Abram, and they set out from Ur of the Chaldeans for the land of Canaan. But when they arrived in Haran, they settled there. |
| 5 | Genesis 12:1–3 | Then the LORD said to Abram, “Leave your country, your kindred, and your father’s household, and go to the land I will show you. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — צֶ֖דֶק, Tze.dekgenerated
The word צֶ֖דֶק (Tze.dek) is a noun that signifies righteousness or justice, reflecting moral integrity and the standard of right behavior. It is often associated with God's character and the ideal for human conduct, encompassing both personal and societal dimensions.
In this verse, it indicates the moral foundation upon which the chosen one stands, highlighting the divine endorsement of his actions as he is called to fulfill God's purposes.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the rendering of צֶ֖דֶק as righteousness.
Sentence Structuregenerated
The verse contains a main clause initiated by the interrogative מִ֤י (mi), who?, followed by a series of actions attributed to the subject. The structure emphasizes the rhetorical nature of the question, inviting contemplation of God's actions.
The finite verb הֵעִיר֙ (he.'Ir), has stirred up, governs the actions that follow, including the calling and the handing over of nations, which are expressed through additional clauses and phrases.
Septuagint Backgroundgenerated
The Septuagint translates צֶ֖דֶק as δικαιοσύνην (dikaiosynēn), which also means righteousness. This choice aligns closely with the Hebrew, maintaining the emphasis on moral integrity and justice.
The use of δικαιοσύνην suggests a consistent understanding of righteousness as a divine attribute, reinforcing the character of the appointed figure.
In plain words — the whole versegenerated
Isaiah 41:2 asks who has raised someone from the east to act righteously. This figure is empowered by God to conquer nations and kings, turning them to dust and chaff with his sword and bow. The verse emphasizes God's sovereignty and the moral purpose behind His actions.
Frequently Asked Questionsgenerated
Being stirred up from the east signifies God's action in raising a leader or champion from a direction associated with new beginnings and hope, emphasizing His control over events.
The verse illustrates God's authority by showing that He appoints leaders who can subdue nations and kings, demonstrating His ultimate power in history.
Righteousness is central to the passage, indicating that the appointed figure acts not only with power but also with moral integrity, fulfilling God's purposes.
This verse connects to other scriptures that affirm God's sovereignty, such as Isaiah 45:13, where God declares His control over nations and His plans for justice.
Reflection Questionsgenerated
- In what ways do I see God's hand at work in raising leaders today?
- How can I reflect righteousness in my actions, similar to the figure described in this verse?
- What does it mean for me to recognize God's sovereignty in my life and the world around me?
- How can I trust in God's plan when faced with challenges from powerful forces?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss God's righteousness and sovereignty in calling nations to Himself, emphasizing the universal scope of God's plan.
For it was a work of righteousness not only for the Jews but also for the other nations to be called to the knowledge of God.Early Church Fathers on Isaiah 41 →
The wonder of God is not only found rightly in the magnificent work he did in the creation. For he has done nothing less than save the inhabitants of the earth, delivering the human race from death and destruction and the devil’s snare.Early Church Fathers on Isaiah 41 →
Of this righteousness, the blessed Paul has said in his turn: “It is from God that we have been given wisdom, righteousness, sanctification and redemption.” When this righteousness arose and pervaded the world, kings were dismayed,Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho raised up the righteous man from the east,.... The Targum interprets this of Abraham; and so the Talmud (h); and this way go most Jewish and Christian commentators, and to him the characters
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho? what man or god? Was it not my alone work? The idols were so far from assisting me, that they did their utmost to oppose me in it. Raised up into being and power, stirring up his spirit, and strengthening him to the work. The righteous man, Heb. righteousness, which is put for a man of righteousness, as pride is put for a proud man, , and deceit for a deceitful man, ; for it is evident from the following words that he spake here of a person. But who this person is, is much disputed by interpreters. Some understand it of Christ. And doubtless the person here spoken of was an eminent type of Christ, and so in a mystical sense it may belong to him. But the things here said to be done by…
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:2 Who raised up the righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow.Ver. 2. Who raised up the righteous man from the east?] Who but myself? Which of your idols can boast of such a man as Abraham was, like as I can? Called him to his foot.] Making him follow his call with a blind obedience, for he winked and put himself into God’ s holy hand, to be led at his pleasure. He "knew not whither he went," nor much cared, so long as he had God by the hand, or might follow him as a guide, step after step. He gave the nations before him.] Genesis…
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Who raised up . . .—More accurately, Who hath raised up from the East the man whom Righteousness calls (or, whom He calls in righteousness) to tread in His steps. (Comp. Isaiah 45:2.) The man so raised up to rule over the “islands” and the “peoples” is none other than Koresh (Cyrus), the future restorer of Israel. The thought of Cyrus as working out the righteousness of God is dominant in these chapters (Isaiah 42:6; Isaiah 45:13). In the rapidity of his conquest, the prophet bids men see the proof that he is doing God’s work. So Jeremiah speaks of Nebuchadnezzar as the servant of Jehovah (Jeremiah 27:6). One may notice, if only to reject, the exposition of the Targum, followed by some…
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The righteous man] The Chaldee and Vulgate seem to have read צדיק tsaddik. But Jerome, though his translation has justum, appears to have read צדק tsedek; for in his comment he expresses it by justum, sive justitiam. However, I think all interpreters understand it of a person. So the Septuagint in MS. Pachom. εκαλεσεναυτον, "he hath called him;" but the other copies have αυτην, her. They are divided in ascertaining this person; some explain it of Abraham, others of Cyrus. I rather think that the former is meant; because the character of the righteous man, or righteousness, agrees better with Abraham than with Cyrus. Besides, immediately after the description of the success given by…
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges2, 3. The marvellous career of Cyrus is vividly described in highly poetical language. That the reference is to Cyrus (who is first named in ch. Isaiah 44:28) is unquestionable; although the Jewish exegetes (with the exception of Aben Ezra), and even Calvin, follow the Targ. in applying the verses to Abraham, and his victory over the four kings (Genesis 14).
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleWho raised up - This word (העיר hē‛yr) is usually applied to the act of arousing one from sleep Son 2:7; Son 3:5; Son 8:4; Zechariah 4:1; then to awake, arouse, or stir up to any enterprise.
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
Who has aroused one from the east and called him to his feet in righteousness ? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow.
Who has raised up one from the east? Who called him to his feet in righteousness? He hands over nations to him and makes him rule over kings. He gives them like the dust to his sword, like the driven stubble to his bow.
Who has aroused one from the east and called him to his feet in righteousness? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow.
Who stirs up this one from the east? Who officially commissions him for service? He hands nations over to him, and enables him to subdue kings. He makes them like dust with his sword, like windblown straw with his bow.
Tyndale line
Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.
Who hath raised up one from the east, whom he calleth in righteousness to his foot? he giveth nations before him, and maketh him rule over kings; he giveth them as the dust to his sword, as the driven stubble to his bow.
Who hath raised up one from the east, whom he calleth in righteousness to his foot? he giveth nations before him, and maketh him rule over kings; he giveth them as the dust to his sword, as the driven stubble to his bow.
Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.
Who raised vp iustice from the East, and called him to his foote? and gaue the nations before him, and subdued the Kings? he gaue them as dust to his sword, and as scattered stubble vnto his bowe.
Strictly literal
Who raised up from the east him whom righteousness calleth to its foot? He gave the nations before him, and caused him to have dominion over kings; he gave them as dust to his sword, as driven stubble to his bow.
Who stirred up from the east a righteous one? He calleth him to His foot, He giveth before him nations, And kings He causeth him to rule, He giveth [them] as dust [to] his sword, As driven stubble [to] his bow.
Who stirred up a righteous one from the east? He calls him to His foot, || He gives nations before him, || And He causes him to rule kings, || He gives [them] as dust [to] his sword, || As driven stubble [to] his bow.
Who waked up from the east the man whom righteousness met in his steps? he giveth up nations before him, and maketh him rule over kings; that his sword may render them as the dust, as driven stubble, his bow.
Who has stirred up one from the east, calling him in righteousness to his service? He hands nations over to him and helps him subdue kings. He turns them to dust with his sword, like windblown stubble with his bow.
From the Latin
Who hath raised up the just one from the east, hath called him to follow him? he shall give the nations in his sight, and he shall rule over kings: he shall give them as the dust to his sword, as stubble driven by the wind, to his bow.
Simplified
Who has encouraged this one from the east who is called into God's service to do what is right? He gives him nations, and helps him trample kings underfoot. He makes them like dust with his sword, and turns them into chaff with his bow, blown before him on the wind.
Who sent out from the east one who is right wherever he goes? he gives the nations into his hands, and makes him ruler over kings; he gives them as the dust to his sword, as dry stems before the wind to his bow.
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, the Septuagint, and the Dead Sea Scrolls largely agree on the wording of this verse. The Septuagint captures the essence of the Hebrew text, while the Dead Sea Scrolls confirm the key terms and structure, indicating a stable transmission of this prophetic declaration.
מִ֤י הֵעִיר֙ מִמִּזְרָ֔ח צֶ֖דֶק יִקְרָאֵ֣הוּ לְרַגְל֑וֹ יִתֵּ֨ן לְפָנָ֤יו גּוֹיִם֙ וּמְלָכִ֣ים יַ֔רְדְּ יִתֵּ֤ן כֶּֽעָפָר֙ חַרְבּ֔וֹ כְּקַ֥שׁ נִדָּ֖ף קַשְׁתּֽוֹ׃
14 of the 17 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.
מי העיר ממזרח צדק ויקרא׳הו לרגל׳יו ויתן לפני׳ו גואים ומלכים יוריד ויתן כעפר חרב׳ו כקש נודף קשת׳ו
17 words on the leather.
[נדף] [קשת׳ו]
2 words of the verse are on this fragment — 2 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 41:2
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Hiphil-Imperf-3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
קַשׁ (qash) refers to stubble or chaff, typically associated with dry straw. The entries indicate that it is derived from another Hebrew word, but they do not provide further details on its usage in specific verses.
קַשׁ n.m. stubble, chaff
base
H7179 קַשׁ stubble, chaff
7179 qash kash
from 7197; straw (as dry):--stubble.
see HEBREW for 07197
קַשׁ (qash) — stubble.
stubble, chaff
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
chaf: Four different words have been translated "chaff" in the Old Testament:
(1) mots, is found in Job 21:18; Ps 1:4; 35:5; Isa 17:13; 29:5; 41:15; Ho 13:3; Ze 2:2.
(2) chashash, occurs in two verses (Isa 5:24; 33:11). Compare "chashish," an Arabic word which, as commonly used, denotes grass either standing or cut, green or dry, although, strictly speaking, dry or cut grass alone. In the Revised Version (British and American) Isa 5:24 the translation is "dry grass."
Chaff
The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered “chopped straw.” The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13;
the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God’s judgments. (Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zephaniah 2:2)
נָדַף (nadaph) is a primitive root meaning to drive or disperse. It covers actions like driving away or being driven about, with forms in both the Qal and Niphal stems. The word suggests a sense of movement or force, as seen in its glosses from various lexicons.
[נָדַף] vb. drive, drive asunder
base
H5086 [נָדַף] drive, drive asunder
5086 nadaph naw-daf'
a primitive root; to shove asunder, i.e. disperse:--drive
(away, to and fro), thrust down, shaken, tossed to and fro.
נָדַף (na.daph) — to drive.
1) to drive, drive away, drive asunder
1a) (Qal) to drive about
1b)(Niphal) to be driven, be driven about
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms