Isaiah 49:19 — Word Study
WLCכִּ֤י חָרְבֹתַ֙יִךְ֙ וְשֹׁ֣מְמֹתַ֔יִךְ וְאֶ֖רֶץ הֲרִֽסֻתֵ֑יךְ כִּ֤י עַתָּה֙ תֵּצְרִ֣י מִיּוֹשֵׁ֔ב וְרָחֲק֖וּ מְבַלְּעָֽיִךְ׃
BSAForkîy your ruinedchorbâh [desolate, waste] and desolate placesshâmêm [laid waste, destroyed] and your ravaged landʼerets [devastated, destroyed] will nowʻattâh [at this time, in this moment] indeedkîy be too smallyâtsar▸ [narrow, cramped] for your peopleyâshab and those who devoured youbâlaʻ [swallowed up, consumed] will be far awayrâchaq [removed, separated]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| חָרְבֹתַ֙יִךְ֙ | waste places your | Noun common feminine plural construct, suffix |
| וְשֹׁ֣מְמֹתַ֔יִךְ | and desolate [places] your | Conjunction, verb qal participle (active) feminine plural common, suffix |
| וְאֶ֖רֶץ | and [the] land of | Conjunction, noun common feminine singular construct |
| הֲרִֽסֻתֵ֑יךְ | destruction your | Noun common feminine singular construct, suffix |
| כִּ֤י | for | Particle |
| עַתָּה֙ | now | Adverb |
| תֵּצְרִ֣י | you will be [too] cramped | Verb, Qal, imperfect second person feminine singular |
| מִיּוֹשֵׁ֔ב | for [the] inhabitant[s] | Preposition, verb qal participle (active) masculine singular |
| וְרָחֲק֖וּ | and they will be far away | Verb, Qal, sequential perfect third person common plural |
| מְבַלְּעָֽיִךְ׃ | [those who] swallowed up you | Verb piel participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For your ruined and desolate places and your ravaged land will now indeed be too small for your people, and those who devoured you will be far away. |
| KJV | For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. |
| ASV | For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away. |
| YLT | Because thy wastes, and thy desolate places, And the land of thy ruins, Surely now are straitened because of inhabitants, And far off have been those consuming thee. |
| WEB | “For, as for your waste and your desolate places, and your land that has been destroyed, surely now that land will be too small for the inhabitants, and those who swallowed you up will be far away. |
| BBE | For though the waste places of your land have been given to destruction, now you will not be wide enough for your people, and those who made you waste will be far away. |
The translations agree on the imagery of desolation and restoration, with variations in the specific wording.
The main clause introduces the state of the land, with two subordinate clauses detailing the implications for the people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצרר
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 49:19
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 Promise of Restorationgenerated
Isaiah 49:19 speaks to the people of Israel, who have experienced destruction and desolation. God assures them that their ruined places will be restored and that their land will be filled once again. This verse is part of a larger message of hope and renewal, emphasizing that despite their current state, a time will come when they will thrive and those who harmed them will be far removed. This theme resonates throughout the book of Isaiah, as seen in Isaiah 54:1 and Jeremiah 30:18-19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 49:8 | This is what the LORD says: “In the time of favor I will answer You, and in the day of salvation I will help You; I will keep You and appoint You to be a covenant for the people, to restore the land, to apportion its desolate inheritances, |
| 2 | Isaiah 51:3 | For the LORD will comfort Zion and will look with compassion on all her ruins; He will make her wilderness like Eden and her desert like the garden of the LORD. Joy and gladness will be found in her, thanksgiving and melodious song. |
| 3 | Isaiah 54:1–2 | “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. |
| 4 | Jeremiah 30:18–19 | This is what the LORD says: “I will restore the fortunes of Jacob’s tents and have compassion on his dwellings. And the city will be rebuilt on her own ruins, and the palace will stand in its rightful place. |
| 5 | Jeremiah 33:10–11 | This is what the LORD says: In this place you say is a wasteland without man or beast, in the cities of Judah and in the streets of Jerusalem that are deserted—inhabited by neither man nor beast—there will be heard again |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חָרְבֹתַ֙יִךְ֙, cha.re.vo.Ta.yikhgenerated
The word חָרְבָּה (chorbah) refers to desolation or ruin, indicating a place that has been laid waste. Its root suggests a connection to drought, emphasizing the barrenness of the land. The parsing as a feminine plural construct with a suffix indicates possession, showing that these desolate places belong to the people addressed in the verse.
In this context, חָרְבֹתַ֙יִךְ֙ emphasizes the extent of the destruction that has befallen the land, setting the stage for the promise of restoration that follows. The use of the possessive form highlights the personal connection the people have to their homeland, making the promise of renewal even more poignant.
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 verse contains multiple clauses, beginning with a causal clause introduced by כִּי (ki), meaning 'for.' This sets up the explanation of the state of the land and the people. The finite verbs תֵּצְרִ֣י (te.tze.Ri) and רָחֲק֖וּ (ve.ra.cha.Ku) govern the latter parts of the sentence, indicating the actions that will take place.
The structure emphasizes the contrast between the current desolation and the future restoration, with the main verb indicating the cramped state of the people and the subsequent clause noting the distance of their oppressors.
Septuagint Backgroundgenerated
The Septuagint translates חָרְבֹתַ֙יִךְ֙ as διεφθαρμένα, which means 'destroyed.' This choice narrows the focus to the state of destruction, aligning with the overall theme of desolation in the passage.
The translation reflects a clear understanding of the devastation faced by the people, emphasizing the need for restoration and the hope that follows.
In plain words — the whole versegenerated
Isaiah 49:19 describes a time when the land of Israel, which has been ruined and desolate, will be too small for its people. Those who harmed the people will be far away. This verse conveys a promise of restoration and hope for the future.
Frequently Asked Questionsgenerated
It signifies that the land has been devastated, likely due to war or sin, and is now uninhabitable.
The people are the Israelites, who have faced destruction and are being assured of future restoration.
It indicates that those who caused harm will no longer be a threat, allowing the people to thrive in their restored land.
It echoes themes of restoration and hope found throughout Isaiah, particularly in passages like Isaiah 54:1, which also speaks of renewal after desolation.
Reflection Questionsgenerated
- In what areas of my life do I feel desolate, and how can I seek restoration?
- How can I trust in God's promises of renewal during difficult times?
- What steps can I take to support others who are experiencing desolation?
- How does the promise of restoration in this verse encourage me to remain hopeful?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on the implications of this verse, discussing the nature of those who caused the desolation and the promise of restoration.
This means that he is teaching here about the ones who were swarming and absorbing it, those who had taken it over. For almost like wild beasts they had reduced and absorbed it.Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thy waste and thy desolate places, and the land of thy destruction,.... Or "thy land of destruction, or thy destroyed land" (n); laid waste and desolate by the enemy, without inhabitants; such
Read John Gill on Isaiah 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
Read Robert Jamieson on Isaiah 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy waste and thy desolate places; thy own land, which is now waste and desolate, and whereof divers parts lay formerly waste and desolate for want of people to possess and manage them. The land of thy destruction; or rather, thy land of destruction; so called because it is devoted and shall be exposed to destruction. Shall be far away, to wit, from thee.
Read Matthew Poole on Isaiah 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.Ver. 19. For thy waste and thy desolate places.] Heb., Thy wastenesses and thy desolations. The true Church then may lie waste and desolate and not be so gloriously visible, as the Papists falsely say it always is. Shall even now be too narrow.] A metaphor from cities that being overcrowded send out colonies into other countries. And they that swallowed thee up.] See Isaiah 49:17.
Read John Trapp on Isaiah 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Shall even now be too narrow.—Literally, with a vivid abruptness, thou shalt be . . . The over population of the future is contrasted with the depopulation of the past (Isaiah 3:6; Isaiah 4:1).
Read Charles John Ellicott on Isaiah 49 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 49:14 to Isaiah 50:3. The Consolation of Zion(i) Isaiah 49:14-21. In an apostrophe to Jerusalem the prophet announces the speedy return of her population and the rebuilding of her waste places. The poetry of the passage is singularly beautiful, and charged with tender emotion. Zion, the idealised city, is the wife of Jehovah, and the mother of her inhabitants. Although she now thinks of herself as rejected and barren (Isaiah 49:14), she is assured of the unchanging love of her God (Isaiah 49:15-16) which will soon be manifested in her restoration to the joy of motherhood (17–20). The ecstasy of amazement and delight with which she recognises and welcomes her children (Isaiah…
Read Cambridge on Isaiah 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor thy waste and thy desolate places - Thy land over which ruin has been spread, and ever which the exile nation mourns. And the land of thy destruction - That is, thy land laid in ruins.
Read Albert Barnes on Isaiah 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. In the import of Isa 49:16-18 our Version and the Hebrew quite accurately coincide, though the Hebrew is occasionally broken; as for example: Thy waste and thy desolate places — More literally,
Read Daniel Denison Whedon on Isaiah 49 →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
For your ruined and desolate places and your ravaged land will now indeed be too small for your people, and those who devoured you will be far away.
“For, as for your waste and your desolate places, and your land that has been destroyed, surely now that land will be too small for the inhabitants, and those who swallowed you up will be far away.
For your ruined and desolate places and your ravaged land will now indeed be too small for your people, and those who devoured you will be far away.
Yes, your land lies in ruins; it is desolate and devastated. But now you will be too small to hold your residents, and those who devoured you will be far away.
Tyndale line
For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away.
For, as for thy waste and thy desolate places and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away.
For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
For thy desolations, and thy waste places, and thy land destroied, shall surely be now narow for them that shall dwell in it, and they that did deuoure thee, shalbe farre away.
Strictly literal
For [in] thy waste and thy desolate places, and thy destroyed land, thou shalt even now be too straitened by reason of the inhabitants, and they that swallowed thee up shall be far away.
Because thy wastes, and thy desolate places, And the land of thy ruins, Surely now are straitened because of inhabitants, And far off have been those consuming thee.
Because your ruins, and your desolate places, || And the land of your ruins, || Are now surely restricted because of inhabitants, || And those consuming you have been far off.
For thy ruins and thy desolate places, and thy wasted land,—yea, now shall it be too narrow for thee by reason of the inhabitants, and thy destroyers shall be far away.
Though you were a waste and desolate, a land that was in ruins, now you will be too small for the inhabitants, and those who devoured you will be far away.
From the Latin
For thy deserts, and thy desolate places, and the land of thy destruction shall now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be chased far away.
Simplified
Your ruined towns and abandoned places and devastated lands will be crowded with people, while those who took over your country will be long gone.
For though the waste places of your land have been given to destruction, now you will not be wide enough for your people, and those who made you waste will be far away.
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 — 1Qisaa agree closely, with 11 words matching. The Septuagint aligns with the general sense but presents a different word order and some variations in articles.
כִּ֤י חָרְבֹתַ֙יִךְ֙ וְשֹׁ֣מְמֹתַ֔יִךְ וְאֶ֖רֶץ הֲרִֽסֻתֵ֑יךְ כִּ֤י עַתָּה֙ תֵּצְרִ֣י מִיּוֹשֵׁ֔ב וְרָחֲק֖וּ מְבַלְּעָֽיִךְ׃
8 of the 11 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.
כיא חרבותי׳ך ושוממותי׳ך וארץ הרוסת׳ך כיא עתה תצרי מיושב ורחקו מבלעי׳ך
11 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 49:19
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2fs
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) feminine plural common · suffixHC/Vqrfpc/Sp2fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Conj | N-cs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
[הֲרִיסוּת] n.f. overthrow, destruction, ruin;—Is 49:19
base
H2035 [הֲרִיסוּת] overthrow, destruction, ruin
2035 hariycuwth har-ee-sooth'
from 2040; demolition:--destruction.
see HEBREW for 02040
הֲרִיסוּת (ha.ri.sut) — ruins.
destruction, ruin, overthrow
HNcfsc/Sp2fs — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
The Hebrew word צָרַר (tsarar) encompasses meanings related to binding, being restricted, and experiencing distress. It is derived from a primitive root that suggests pressing or narrowing, and can describe both physical and emotional states of being cramped or in straits. The entries highlight its usage in various forms, including Qal and Hiphil, but do not indicate any significant disagreement among lexicons.
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
H3334 צָרַר bind, tie up, be restricted, narrow, scant, cramped
3334 yatsar yaw-tsar'
a primitive root; to press (intransitive), i.e. be narrow;
figuratively, be in distress:--be distressed, be narrow, be
straitened (in straits), be vexed.
יָצַר (ya.tsar) — be distressed.
1) to bind, be distressed, be in distress, be cramped, be narrow, be scant, be in straits, make narrow, cause distress, beseige
1a) (Qal) to suffer distress
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp2fs
