Isaiah 41:27 — Word Study
WLCרִאשׁ֥וֹן לְצִיּ֖וֹן הִנֵּ֣ה הִנָּ֑ם וְלִירוּשָׁלִַ֖ם מְבַשֵּׂ֥ר אֶתֵּֽן׃
BSAI was the first to tellriʼshôwn [primary, first in time or rank] ZionTsîyôwn [the city of God, a mountain in Jerusalem] Lookhinnêh [behold, take notice] here they arehên [the heralds of good news] And I gavenâthan▸ [bestowed, appointed] to JerusalemYᵉrûwshâlaim [the city of peace, the capital of Palestine] ◂a herald of good newsbâsar [one who brings, messenger, glad tidings, joyful announcement]
| Greek | English | Parsing |
|---|---|---|
| רִאשׁ֥וֹן | a first [one] | Adj |
| לְצִיּ֖וֹן | to Zion | Preposition, noun proper |
| הִנֵּ֣ה | here! | Particle |
| הִנָּ֑ם | here [are] they | Particle, suffix |
| וְלִירוּשָׁלִַ֖ם | and to Jerusalem | Conjunction, preposition, noun proper |
| מְבַשֵּׂ֥ר | a bearer of news | Verb, Piel, participle (active) masculine singular |
| אֶתֵּֽן׃ | I gave | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news. |
| KJV | The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. |
| ASV | I am the first that saith unto Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings. |
| YLT | First to Zion, Behold, behold them, And to Jerusalem one proclaiming tidings I give, |
| WEB | I am the first to say to Zion, ‘Behold, look at them;’ and I will give one who brings good news to Jerusalem. |
| BBE | I was the first to give word of it to Zion, and I gave the good news to Jerusalem. |
Where they part company is in the emphasis on the announcement to Zion and Jerusalem — see How Translations Differ.
The sentence consists of a main clause followed by an exclamatory phrase and a prepositional phrase, highlighting the announcement and its significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּשַׂר
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 41:27
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 — God's Declaration to Zion and Jerusalemgenerated
Isaiah 41:27 presents God proclaiming that He was the first to communicate good news to Zion and Jerusalem, emphasizing His sovereignty and the authenticity of His message over that of false idols. This declaration is part of a broader context where God contrasts His prophetic voice with the silence of the idols, reinforcing His role as the true source of hope and salvation for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:4 | Who has performed this and carried it out, calling forth the generations from the beginning? I, the LORD—the first and the last— I am He.” |
| 2 | Isaiah 43:10 | “You are My witnesses,” declares the LORD, “and My servant whom I have chosen, so that you may consider and believe Me and understand that I am He. Before Me no god was formed, and after Me none will come. |
| 3 | Isaiah 44:6 | Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. |
| 4 | Isaiah 48:12 | Listen to Me, O Jacob, and Israel, whom I have called: I am He; I am the first, and I am the last. |
| 5 | Revelation 2:8 | To the angel of the church in Smyrna write: These are the words of the First and the Last, who died and returned to life. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רִאשׁוֹן, ri.Shongenerated
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and indicates something that comes before others in time, place, or rank. It serves as an adjective describing the primary nature of God's announcement, highlighting its significance as the initial declaration of good news.
This word is consistently recognized across lexicons, emphasizing its use in various contexts to denote precedence. Its grammatical form as an adjective indicates that it modifies the noun it precedes, underscoring God's unique position as the first to deliver this message.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the key terms in this verse, particularly the emphasis on God being the first to announce good news to Zion and Jerusalem.
Sentence Structuregenerated
The structure of the verse includes a main clause introduced by the verb אֶתֵּן, I gave, which governs the subject and object: a herald of good news to Jerusalem. The adverbial phrase רִאשׁוֹן modifies the main action, indicating the timing of the announcement.
The word order places emphasis on God's action as the initiator of the message, with the clauses structured to highlight the relationship between the announcement to Zion and the subsequent declaration to Jerusalem.
Septuagint Backgroundgenerated
The Septuagint translates רִאשׁוֹן as ἀρξὴν, which conveys the idea of a beginning or chief position. This choice reflects a similar emphasis on the primacy of God's announcement.
The Greek rendering aligns closely with the Hebrew meaning, maintaining the focus on God's authoritative role as the first to deliver the message of good news.
In plain words — the whole versegenerated
Isaiah 41:27 shows God declaring that He was the first to tell Zion about the good news and that He appointed a messenger for Jerusalem. This emphasizes God's unique role in bringing hope and joy to His people.
Frequently Asked Questionsgenerated
It signifies that God is the original source of the good news, establishing His authority and the importance of His message to His people.
The herald refers to the messenger or bearer of good news that God appointed to bring His message to Jerusalem.
Zion represents both a physical location and a symbolic representation of God's people, making the announcement of good news particularly relevant.
This verse contrasts God's declarations with the silence of idols, reinforcing His role as the true source of hope and guidance for His people.
Reflection Questionsgenerated
- How can I recognize and respond to the good news that God brings into my life?
- In what ways can I be a messenger of good news to others, like the herald mentioned in this verse?
- What significance does the concept of 'first' hold in my understanding of God's messages?
- How do the declarations of God in Scripture shape my faith and understanding of His character?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's authority and the promise of good news for His people, highlighting its theological significance.
I want you to know, God is saying, I have intended from the beginning of everything to give authority to my church over all things, and the authority of my kingdom I shall give to my Zion.Early Church Fathers on Isaiah 41 →
"I will give a leader to Zion, and I will console Jerusalem as I go." … Again the multitude of those going astray is promised the revealing of the Savior,Early Church Fathers on Isaiah 41 →
It is in a perfectly appropriate way that he both shows the stupid nature of the idols and accuses of impiety those who have fashioned them. For if the idols are inanimate, their makers are full of stupidity and impiety.Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe first shall say to Zion, behold, behold them,.... Or, "I the first say to Zion"; I who am the first and the last, Isaiah 41:4 which some ancient Jewish writers (d) observe is the name of the
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe first; I who am the first, as I said before, , and therefore capable of declaring or foretelling things to come from the beginning, which your idols cannot do, . Shall say to Zion; do and will foretell unto my people by my prophets things to come. Behold, behold them; I represent things future as if they were present, and to be beheld with your eyes. By them he means either, 1. These things which are to come: or, 2. These men; either Cyrus and his forces, who came to deliver the Jews out of Babylon; or, which is the same thing in effect, the Jews returning from their captivity in Babylon. One that bringeth good tidings; a messenger or messengers, the singular number being here put for…
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:27 The first [shall say] to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.Ver. 27. The first shall say to Zion.] Or, I first said to Zion. I first brought her that good tidings by my prophets.
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) The first shall say to Zion.—The italics show the difficulty and abruptness of the originals. A preferable rendering is, (1) I was the first that said to Zion, &c. No oracle or soothsayer anticipated that message of deliverance (Ewald, Del.); or (2) a forerunner shall say . . . The words “Behold them” point to the returning exiles. The second clause fits in better with (2), and explains it. Jehovah sends a herald of good news (not Cyrus himself, but a messenger reporting his victories, or possibly Isaiah himself, as a more distant herald) to Jerusalem, to say that the exiles are returning.
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. The first shall say to Zion, Behold, behold them - "I first to Zion gave the word, Behold they are here"] This verse is somewhat obscure by the transposition of the parts of the sentence, and the peculiar manner in which it is divided into two parallel lines. The verb at the end of the sentence belongs to both parts; and the phrase, Behold, they are here! is parallel to the messenger of glad tidings; and stands like it, as the accusative case to the verb. The following paraphrase will explain the form and the sense of it. "I first, by my prophets, give notice of these events, saying, Behold, they are at hand! and I give to Jerusalem a messenger of glad tidings."
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges27. The first … behold them] A very perplexing sentence: lit. “A first one to Zion, Behold, behold them!” We may render (nearly as R.V.) (I) first (have said) to Zion, Behold, etc. Or we may supply the verb from the following line, thus: “I first will give to Zion (one saying) Behold,” etc.; or “I will give a first one (i.e. a forerunner) to Zion (saying), Behold, etc.” It is difficult to choose. In any case there appears (from the phrase “behold them”) to be a reference back to ch. Isaiah 40:9 ff.; and the general sense must be that that prediction was the first authoritative declaration of the meaning of the appearance of Cyrus. That Cyrus himself is the “forerunner” (Nägelsbach) is not a…
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleThe first shall say to Zion - This translation is unhappy. It does not convey any clear meaning, nor is it possible from the translation to conjecture what the word ‘first’ refers to.
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
I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news.
I am the first to say to Zion, ‘Behold, look at them;’ and I will give one who brings good news to Jerusalem.
I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news.
I first decreed to Zion, ‘Look, here’s what will happen!’ I sent a herald to Jerusalem.
Tyndale line
The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
I am the first that saith unto Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings.
I first will say unto Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings.
The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
I am the first, that saieth to Zion, Beholde, beholde them: and I will giue to Ierusalem one that shall bring good tidings.
Strictly literal
The first, [I said] to Zion, Behold, behold them! and to Jerusalem, I will give one that bringeth glad tidings.
First to Zion, Behold, behold them, And to Jerusalem one proclaiming tidings I give,
First to Zion, || Behold, behold them, || And to Jerusalem I give one proclaiming tidings,
The first [was I to say] to Zion, Behold, there they are; and to Jerusalem will I give one that bringeth good tidings.
I first said to Zion, “Look here they are;” I sent a herald to Jerusalem.
From the Latin
The first shall say to Sion: Behold they are here, and to Jerusalem I will give an evangelist.
Simplified
I was the first to announce to Zion: ‘Look, here they are!’ I was the one who brought to Jerusalem the good news.
I was the first to give word of it to Zion, and I gave the good news to Jerusalem.
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 on the wording of this verse, with the scrolls preserving the key elements of the announcement. The Septuagint, while not matching the Hebrew exactly in word order, conveys the same essential message.
רִאשׁ֥וֹן לְצִיּ֖וֹן הִנֵּ֣ה הִנָּ֑ם וְלִירוּשָׁלִַ֖ם מְבַשֵּׂ֥ר אֶתֵּֽן׃
4 of the 7 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.
רישון לציון הנה הנ׳ומה ולירושלים מבשר אתן
7 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 41:27
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 רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Adj — AdjHAomsa
wun.
See NUMBER.
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp3mp
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
בָּשַׂר (basar) is a Hebrew verb meaning to bear or announce good tidings. It conveys the idea of bringing cheerful news and includes nuances of preaching or publishing glad news. The entries suggest it can also mean to receive good news, particularly in the Hithpael form. No significant disagreements among lexicons are noted.
[בָּשַׂר] vb. bear tidings
Pi.
gladden with good tidings
bear tidings
herald as glad tidings
Hithp. receive good tidings
base
H1319 [בָּשַׂר] bear tidings . . gladden with good tidings
. bear tidings
. herald as glad tidings
. receive good tidings
1319 basar baw-sar'
a primitive root; properly, to be fresh, i.e. full (rosy,
(figuratively) cheerful); to announce (glad news):--messenger,
preach, publish, shew forth, (bear, bring, carry, preach,
good, tell good) tidings.
בָּשַׂר (ba.sar) — to bear tidings.
1) to bear news, bear tidings, publish, preach, show forth
1a) (Piel)
1a1) to gladden with good news
1a2) to bear news
1a3) to announce (salvation) as good news, preach
1b) (Hithpael) to receive good news
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
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-1cs — Verb · Qal · imperfect first person common singularHVqi1cs