Isaiah 5:6 — Word Study
WLCוַאֲשִׁיתֵ֣הוּ בָתָ֗ה לֹ֤א יִזָּמֵר֙ וְלֹ֣א יֵעָדֵ֔ר וְעָלָ֥ה שָׁמִ֖יר וָשָׁ֑יִת וְעַ֤ל הֶעָבִים֙ אֲצַוֶּ֔ה מֵהַמְטִ֥יר עָלָ֖יו מָטָֽר׃
BSAI will makeshîyth▸ it a wastelandbâthâh△ [desolate, barren] neitherlôʼ prunedzâmar▸ [cut, trimmed] norlôʼ cultivatedʻădar▸ [hoed, dug] and thornsshayith [sharp stones, briers] and briersshâmîyr [thornbushes, wild growth] will grow upʻâlâh I will commandtsâvâh▸ [give orders to, appoint] the cloudsʻâb [dark clouds, thick clouds] that rainmâṭar [water from the sky, precipitation] shall not fallmâṭar [come down, be sent] on itʻal [upon this land, above this place]
| Greek | English | Parsing |
|---|---|---|
| וַאֲשִׁיתֵ֣הוּ | and I will make it | Conjunction, verb qal first person common singular, suffix |
| בָתָ֗ה | a desolation | Noun common, feminine singular absolute |
| לֹ֤א | not | Particle |
| יִזָּמֵר֙ | it will be pruned | Verb, Niphal, imperfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יֵעָדֵ֔ר | it will be hoed | Verb, Niphal, imperfect third person masculine singular |
| וְעָלָ֥ה | and it will grow up | Verb, Qal, sequential perfect third person masculine singular |
| שָׁמִ֖יר | thorn[s] | Noun common, masculine singular absolute |
| וָשָׁ֑יִת | and bush[es] | Conjunction, noun common masculine singular absolute |
| וְעַ֤ל | and to | Conjunction, preposition |
| הֶעָבִים֙ | the clouds | Particle, noun common masculine plural absolute |
| אֲצַוֶּ֔ה | I will command | Verb, Piel, imperfect first person common singular |
| מֵהַמְטִ֥יר | from raining | Preposition, verb hiphil infinitive construct common |
| עָלָ֖יו | on it | Preposition, suffix |
| מָטָֽר׃ | rain | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will make it a wasteland, neither pruned nor cultivated, and thorns and briers will grow up. I will command the clouds that rain shall not fall on it.” |
| KJV | And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. |
| ASV | and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. |
| YLT | And I make it a waste, It is not pruned, nor arranged, And gone up have brier and thorn, And on the thick clouds I lay a charge, From raining upon it rain. |
| WEB | I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.” |
| BBE | And I will make it waste; its branches will not be touched with the knife, or the earth worked with the spade; but blackberries and thorns will come up in it: and I will give orders to the clouds not to send rain on it. |
Where they part company is בָתָה — see How Translations Differ.
The verse contains a main clause followed by several subordinate phrases that describe the conditions and outcomes of the vineyard.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָמַר
The sentence as the grammar sees it Open the tree ›
1 of 15 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 5:6
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 Judgment on the Vineyardgenerated
Isaiah 5:6 describes God's intention to transform His vineyard into a wasteland, symbolizing the judgment upon Israel for their disobedience. This follows a declaration of what will happen to the vineyard, which represents the people of Israel, as seen in the preceding verses. The imagery of desolation emphasizes the consequences of turning away from God's ways, leading to a lack of care and growth in the land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:9–10 | I heard the LORD of Hosts declare: “Surely many houses will become desolate, great mansions left unoccupied. |
| 2 | Isaiah 6:11–12 | Then I asked: “How long, O Lord?” And He replied: “Until the cities lie ruined and without inhabitant, until the houses are left unoccupied and the land is desolate and ravaged, |
| 3 | Isaiah 24:1–3 | Behold, the LORD lays waste the earth and leaves it in ruins. He will twist its surface and scatter its inhabitants— |
| 4 | Isaiah 32:13–14 | and for the land of my people, overgrown with thorns and briers— even for every house of merriment in this city of revelry. |
| 5 | Leviticus 26:33–35 | But I will scatter you among the nations and will draw out a sword after you as your land becomes desolate and your cities are laid waste. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — בָתָה, va.Tahgenerated
The Hebrew word בָתָה (va.Tah) refers to a state of desolation or waste. It indicates a complete lack of cultivation or care, often as a result of judgment. Its use in this context highlights the severe consequences that follow disobedience to God.
This term appears infrequently, emphasizing the gravity of the situation. It is associated with destruction and emptiness, reinforcing the idea that without divine intervention, the land will remain barren.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of בָתָה, rendering it as 'desolation' or 'wasteland.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this sense of barrenness and lack of cultivation.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb being אֲשִׁיתֵ֣הוּ, and I will make it. This verb governs the description of the vineyard's fate, which includes its desolation and the lack of care.
The structure emphasizes the consequences of God's command, with each phrase detailing the specific outcomes of the vineyard's neglect.
Septuagint Backgroundgenerated
The Septuagint translates בָתָה as ἐρημωθήσεται, meaning 'it will be made desolate.' This choice reflects a direct interpretation of the Hebrew meaning, emphasizing the complete abandonment of the vineyard.
This translation aligns closely with the Hebrew intent, reinforcing the theme of judgment and desolation.
In plain words — the whole versegenerated
Isaiah 5:6 shows that God will make His vineyard a wasteland, without care or cultivation, and that thorns will grow in its place. He will command the clouds so that no rain falls on it, symbolizing the consequences of Israel's disobedience.
Frequently Asked Questionsgenerated
It signifies that God's judgment will lead to destruction and barrenness due to the people's disobedience.
Thorns and briers symbolize the consequences of neglect and the wild growth that takes over when there is no care.
It indicates God's authority over nature and His ability to withhold blessings, such as rain, from the land.
This verse illustrates the theme of judgment and the consequences of turning away from God, a recurring message throughout the book of Isaiah.
Reflection Questionsgenerated
- In what areas of my life do I see neglect that could lead to desolation?
- How can I ensure that I am cultivating the good things God has planted in my life?
- What does it mean for me to recognize God's authority over the natural world?
- How can I respond to the warnings of judgment presented in Scripture?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will lay it waste,.... Or "desolate", as it was by the Romans: the whole land of Judea, as well as the city and temple Matthew 23:38, it shall not be pruned nor digged; as vineyards are, to
Read John Gill on Isaiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. I will also command the clouds that they rain no rain upon it.
Read Robert Jamieson on Isaiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt shall not be pruned nor digged: vine-dressers use to dig up and open the earth about the roots of the vines, for divers good purposes. The meaning is. I will remove my ministers, who used great care and diligence to make you fruitful. There shall come briers and thorns; I will give you up to your own wicked lusts. I will also command the clouds that they rain no rain on it; I will deprive you of all my blessings, which are oft compared to rain, &c.
Read Matthew Poole on Isaiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.Ver. 6. And I will lay it waste.] Heb., Wasteness; I will utterly root it up and ruin it. Lege et lute; by law and dirt, wrath is come upon Jewry to the utmost. Lukewarm Laodicea was swallowed up by an earthquake, as Eutropius testifieth. The rest of these seven famous churches are overrun by the Turk. And our utter ruin, unless we repent, may be as plainly foreseen as if letters had been sent us from heaven to such a purpose. It shall not be pruned nor digged,] sc., By such painful vinedressers as were wont both to…
Read John Trapp on Isaiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) There shall come up briers and thorns.—The picture of desolation is still part of a parable. The “briers and thorns” (both the words are peculiar to Isaiah) are the base and unworthy who take the place of the true leaders of the people (Judges 9:7-15). The absence of the pruning and the digging answers to the withdrawal of the means of moral and spiritual culture (John 15:2; Luke 13:8). The command given to the clouds (comp. 2 Samuel 1:21, for the outward form of the thought) implies the cessation of all gracious spiritual influences.
Read Charles John Ellicott on Isaiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. There shall come up briers and thorns - "The thorn shall spring up in it"] One MS. has בשמיר beshamir. The true reading seems to be בו שמור bo shamir, which is confirmed by the Septuagint, Syriac, and Vulgate.
Read AdamClarke on Isaiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges6. lay it waste] or, make an end of it. The word is thought to be connected with that rendered “desolate” in ch. Isaiah 7:19,—better “precipitous,” “cut off,” hence (as here) “made an end of.” there shall come up … thorns] The Heb. is more forcible: it shall go up in thorns and thistles. “Thorns and thistles,” a phrase peculiar to the book of Isaiah: Isaiah 7:23-25; Isaiah 9:18; Isaiah 10:17; Isaiah 27:4. The change of rhythm referred to (Introd. Note above) commences with this clause—rightly, since the next line reveals the whole drift of the parable: He who can command the clouds must be no other than Jehovah himself.
Read Cambridge on Isaiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleI will lay it waste ... - The description here is continued from Isaiah 5:5. The image is carried out, and means that the Jews should be left utterly without protection.
Read Albert Barnes on Isaiah 5 →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 will make it a wasteland, neither pruned nor cultivated, and thorns and briers will grow up. I will command the clouds that rain shall not fall on it.”
I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.”
I will make it a wasteland, neither pruned nor cultivated, and thorns and briers will grow up. I will command the clouds that rain shall not fall on it.”
I will make it a wasteland; no one will prune its vines or hoe its ground, and thorns and briers will grow there. I will order the clouds not to drop any rain on it.
Tyndale line
And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
And I will laye it waste: it shall not be cut, nor digged, but briers, and thornes shall growe vp: I will also commande the cloudes that they raine no raine vpon it.
Strictly literal
and I will make it a waste — it shall not be pruned nor cultivated, but there shall come up briars and thorns; and I will command the clouds that they rain no rain upon it.
And I make it a waste, It is not pruned, nor arranged, And gone up have brier and thorn, And on the thick clouds I lay a charge, From raining upon it rain.
And I make it a waste, || It is not pruned, nor arranged, || And brier and thorn have gone up, || And I lay a charge on the thick clouds, || From raining on it rain.
And I will lay it quite waste; it shall not be pruned, nor hoed around; and it shall be overgrown with briers and thorns; and the clouds will I command that they send down no rain upon it.
I will lay it waste, and it will not be pruned nor hoed. Instead, briers and thorns will spring up. I will also command the clouds not to rain on it.
From the Latin
And I will make it desolate: it shall not be pruned, and it shall not be digged: but briers and thorns shall come up: and I will command the clouds to rain no rain upon it.
Simplified
I'll turn it into a wasteland. It won't be pruned or weeded—it will be overgrown with brambles and thorns. I'll order the clouds not to rain on it.”
And I will make it waste; its branches will not be touched with the knife, or the earth worked with the spade; but blackberries and thorns will come up in it: and I will give orders to the clouds not to send rain on it.
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 both agree on the wording of this verse, indicating consistency in the portrayal of the vineyard's fate. The Septuagint matches 12 of the 15 words, showing a strong correlation in meaning, though the word order differs.
וַאֲשִׁיתֵ֣הוּ בָתָ֗ה לֹ֤א יִזָּמֵר֙ וְלֹ֣א יֵעָדֵ֔ר וְעָלָ֥ה שָׁמִ֖יר וָשָׁ֑יִת וְעַ֤ל הֶעָבִים֙ אֲצַוֶּ֔ה מֵהַמְטִ֥יר עָלָ֖יו מָטָֽר׃
12 of the 15 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.
ואשית׳הו בתה ולוא יזמר ולוא יעדר ועלה שמיר ושית ועל העבים אצוה מהמטיר עלי׳ו מטר
15 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 5:6
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 שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
Conj | V-Qal-Imperf-1cs | Suff — Conjunction · verb qal first person common singular · suffixHC/Vqu1cs/Sp3ms
בָּתָה (bathah) refers to concepts of end and destruction, indicating waste or desolation. It is noted as possibly related to another Hebrew word, בָּתָה (H1327). The word appears in Isaiah 5:6, where it describes the outcome of a vineyard.
בָּתָה n.f. end, destruction Is 5:6 and I will make it (the vineyard) a destruction, a waste, or (Che) make an end of it.
ref
H1326 בָּתָה end, destruction
1326 bathah baw-thaw'
probably an orthographical variation for 1327;
desolation:--waste.
see HEBREW for 01327
בָּתָה (ba.tah) — waste.
end, destruction
N-fs — Noun common · feminine singular absoluteHNcfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
זָמַר (zamar) is a Hebrew verb meaning to trim or prune, particularly in the context of vineyards. It has a Qal form, indicating the action of pruning, and a Niphal form, meaning to be pruned. The word is built from a primitive root and is associated with the care of vines.
[זָמַר] vb. trim, prune
Qal of pruning a vineyard
Niph. be pruned
base
H2168 [זָמַר] trim, prune
2168 zamar zaw-mar'
a primitive root (compare 2167, 5568, 6785); to trim (a
vine):--prune.
see HEBREW for 02167
see HEBREW for 05568
see HEBREW for 06785
זָמַר (za.mar) — to prune.
1) to trim, prune
1a) (Qal) to trim, prune
1b) (Niphal) to be pruned
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word עָדַר (*adar*) is a primitive root with meanings related to helping, hoeing, and lacking. It can denote the action of hoeing a vineyard, as well as the state of being lacking or failing. Notably, it appears in Isaiah 5:6, where it refers to a vineyard that shall not be hoed.
[עָדַר] vb. prob. (si vera l.) help
base
[עָדַר] vb. hoe;—Niph. Is 5:6 it (the vineyard) shall not be hoed; 7:25 which used to be hoed with the hoe
ref
[עָדַר] vb. Niph. be lacking, fail
Niph. not anything was lacking to them
Pi. they left nothing lacking.
base
H5737a עָדַר prob. (si vera l.) help H5737b [עָדַר] hoe H5737c עָדַר Niph. be lacking, fail
5737 `adar aw-dar'
a primitive root; to arrange, as a battle, a vineyard (to
hoe); hence, to muster and so to miss (or find
wanting):--dig, fail, keep (rank), lack.
עָדַר (a.dar) — to help.
1) to help
1a) (Qal) to help
עָדַר (a.dar) — to hoe.
1) to hoe
1a) (Niphal) to be hoed
עָדַר (a.dar) — to lack.
1) to be lacking, fail
1a)(Niphal)
1b1) to be lacking
1b1) to leave lacking
1b) (Piel) to leave lacking
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
שָׁמִיר (shamir) refers to thorns, adamant, and flint. It is built from the root meaning of pricking, and can also denote a sharp stone or possibly a diamond. The entries collectively highlight its sharpness and toughness, with no significant disagreement among the lexicons.
שָׁמִיר n.m. thorn(s), adamant, flint
base
H8068 שָׁמִיר thorn(s), adamant, flint
8068 shamiyr shaw-meer'
from 8104 in the original sense of pricking; a thorn; also
(from its keenness for scratching) a gem, probably the
diamond:--adamant (stone), brier, diamond.
see HEBREW for 08104
שָׁמִיר (sha.mir) — thorn.
1) thorn(s), adamant, flint
1a) thorns, thorn-bushes
1b) adamant (as sharp)
1c) a sharp stone, flint
1c1) perhaps a diamond
N-ms — Noun common · masculine singular absoluteHNcmsa
שַׁ֫יִת (shayith) refers to thorn-bushes or wild growth of weeds and briers, derived from a root meaning scrub or trash. The entries consistently describe it as a collective noun for thornbushes, indicating its use in contexts related to thorny vegetation.
שַׁ֫יִת n.[m.]coll. thorn-bushes
base
H7898 שַׁ֫יִת thorn-bushes
7898 shayith shah'-yith
from 7896; scrub or trash, i.e. wild growth of weeds or
briers (as if put on the field):--thorns.
see HEBREW for 07896
שַׁ֫יִת (sha.yit) — thornbush.
thorn bushes
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Conjunction · prepositionHC/R
עָב (‘ab) refers to a dark cloud or cloud mass, and can also mean a thicket. The word is derived from a root meaning to envelop or cover, suggesting density or darkness. It appears in contexts related to clouds and thick vegetation, as noted in 2 Chronicles 4:17.
עָב 53 n.m. dark cloud, cloud-mass, thicket
base
H5645 עָב dark cloud, cloud-mass, thicket
5645 `ab awb
(masculine and feminine); from 5743; properly, an envelope,
i.e. darkness (or density, 2 Chron. 4:17); specifically, a
(scud) cloud; also a copse:--clay, (thick) cloud, X thick,
thicket. Compare 5672.
see HEBREW for 05743
see HEBREW for 05672
עָב (av) — cloud.
1) darkness, cloud, thicket
1a) dark cloud
1b) cloud mass
1c) thicket (as refuge)
Art | N-cp — Particle · noun common masculine plural absoluteHTd/Ncmpa
In the summer season of Palestine, were an unlooked-for phenomenon, 1Sa 12:17,18, and rising from off the Mediterranean, betokened rain, 1Ki 18:44 Lu 12:54. Clouds are the symbol of armies and multitudes, probably by their grand and majestic movements, Isa 60:8 Jer 4:13 Heb 12:1. They betokened the presence of Jehovah, as on mount Sinai,
Ex 19:9 24:12-18; in the temple, Ex 40:34 1Ki 8:10; in the cloudy…
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
מָטַר (matar) is a Hebrew verb meaning 'to rain.' It can refer to the act of raining or being rained upon, with specific forms indicating whether the subject is causing rain to fall or simply receiving it. The entries highlight its use in both the Niphal and Hiphil stems, covering various aspects of rain.
[מָטַר] vb. denom. [rain]
Niph. be rained upon
Hiph. send rain, rain
base
H4305 מָטַר vb. denom. [rain] . be rained upon
. send rain, rain
4305 matar maw-tar'
a primitive root; to rain:--(cause to) rain (upon).
מָטַר (ma.tar) — to rain.
1) to rain
1a) (Niphal) to be rained on or upon
1b) (Hiphil)
1b1) to rain, send rain
1b2) to rain hail, send hail
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
N-ms — Noun common · masculine singular absoluteHNcmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2