Isaiah 51:20 — Word Study
WLCבָּנַ֜יִךְ עֻלְּפ֥וּ שָׁכְב֛וּ בְּרֹ֥אשׁ כָּל־ חוּצ֖וֹת כְּת֣וֹא מִכְמָ֑ר הַֽמְלֵאִ֥ים חֲמַת־ יְהוָ֖ה גַּעֲרַ֥ת אֱלֹהָֽיִךְ׃
BSAYour sonsbên [children, descendants] have faintedʻâlaph■ they lieshâkab■ at the headrôʼsh [beginning] of everykôl streetchûwts [outside, in the open] like an antelopetᵉʼôw [wild bull, oryx] in a netmakmâr [snare, trap] They are fullmâlêʼ [completely filled] of the wrathchêmâh [intense anger, rage] of the LORDYᵉhôvâh [Yehovah, the Lord God] the rebukegᵉʻârâh [stern warning, correction] of your Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| בָּנַ֜יִךְ | children your | Noun common masculine plural construct, suffix |
| עֻלְּפ֥וּ | they have become faint | Verb, Pual, perfect third person common plural |
| שָׁכְב֛וּ | they have lain down | Verb, Qal, perfect third person common plural |
| בְּרֹ֥אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| חוּצ֖וֹת | [the] streets | Noun common, feminine plural absolute |
| כְּת֣וֹא | like an antelope of | Preposition, noun common masculine singular construct |
| מִכְמָ֑ר | a net | Noun common, masculine singular absolute |
| הַֽמְלֵאִ֥ים | which [are] full | Particle |
| חֲמַת־ | [the] anger of | Noun common, feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| גַּעֲרַ֥ת | [the] rebuke of | Noun common, feminine singular construct |
| אֱלֹהָֽיִךְ׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God. |
| KJV | Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God. |
| ASV | Thy sons have fainted, they lie at the head of all the streets, as an antelope in a net; they are full of the wrath of Jehovah, the rebuke of thy God. |
| YLT | Thy sons have been wrapped up, they have lain down, At the head of all out places, as a wild ox [in] a net, They are full of the fury of Jehovah, The rebuke of Thy God. |
| WEB | Your sons have fainted. They lie at the head of all the streets, like an antelope in a net. They are full of Yahweh’s wrath, the rebuke of your God. |
| BBE | Your sons are overcome, like a roe in a net; they are full of the wrath of the Lord, the punishment of your God. |
Where they part company is in the rendering of עֻלְּפ֥וּ — see How Translations Differ.
The verse is structured with two main clauses, each followed by descriptive phrases that elaborate on the state of the children.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלַף
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 51:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament for Israel's Childrengenerated
Isaiah 51:20 depicts a sorrowful scene where the children of Israel are faint and lying in the streets, akin to a wild animal caught in a trap. This imagery highlights their vulnerability and the severity of God's judgment upon them, as they are filled with His wrath and rebuke. The surrounding verses provide context, showing the afflictions that have befallen the people and the call for them to listen to God's message of hope and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:30 | Even youths grow tired and weary, and young men stumble and fall. |
| 2 | Jeremiah 14:18 | If I go out to the country, I see those slain by the sword; if I enter the city, I see those ravaged by famine! For both prophet and priest travel to a land they do not know.’” |
| 3 | Lamentations 1:15–19 | The Lord has rejected all the mighty men in my midst; He has summoned an army against me to crush my young warriors. Like grapes in a winepress, the Lord has trampled the Virgin Daughter of Judah. |
| 4 | Lamentations 2:11–12 | My eyes fail from weeping; I am churning within. My heart is poured out in grief over the destruction of the daughter of my people, because children and infants faint in the streets of the city. |
| 5 | Lamentations 4:2 | How the precious sons of Zion, once worth their weight in pure gold, are now esteemed as jars of clay, the work of a potter’s hands! |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — בָּנַ֜יִךְ, ba.Na.yikhgenerated
The word בֵּן (ben) means 'son' or 'child' and encompasses a wide range of meanings, including descendants and family relationships. In this verse, it emphasizes the connection of the children to their parents and their community, highlighting the loss and despair felt by the people.
The construct form indicates possession, showing that these are your children, deepening the emotional impact of their plight. The word's usage throughout the Old Testament often reflects themes of lineage and inheritance, making their suffering even more poignant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of בָּנַ֜יִךְ as 'your sons' or 'your children.' All versions maintain this familial connection, emphasizing the personal nature of the lament.
Sentence Structuregenerated
The finite verbs עֻלְּפ֥וּ (they have fainted), שָׁכְב֛וּ (they have lain down), and מְלֵאִ֥ים (which are full) govern the structure of the verse, indicating the actions and state of the children. The sentence flows from the condition of the children to their location and the cause of their state.
The Hebrew word order places emphasis on the children and their condition, leading with their faintness and culminating in the description of their fullness of wrath, which ties their physical state to the divine judgment they experience.
Septuagint Backgroundgenerated
The Septuagint translates בָּנַ֜יִךְ as σου (your), maintaining the familial connection. This choice underscores the personal nature of the lament, emphasizing that these are not just any children, but specifically the children of the people addressed.
The Greek word ἀπορούμενοι for עֻלְּפ֥וּ suggests a state of being overwhelmed, which aligns with the Hebrew meaning but broadens the sense of despair.
In plain words — the whole versegenerated
Isaiah 51:20 tells us that the children of Israel are faint and lying in the streets, like a wild animal caught in a trap. They are filled with the anger of the Lord and the rebuke of their God, highlighting the severity of their situation.
Frequently Asked Questionsgenerated
It signifies their state of despair and helplessness, overwhelmed by circumstances and divine judgment.
This imagery illustrates their vulnerability and exposure, emphasizing their plight in a public and open space.
It indicates that they are completely consumed by God's anger, reflecting the consequences of their actions and the state of their relationship with Him.
It reflects the themes of judgment and restoration found throughout Isaiah, where the suffering of the people is often linked to their disobedience and God's call for repentance.
Reflection Questionsgenerated
- In what ways do I see the consequences of actions affecting those around me, similar to the plight of the children in this verse?
- How can I reflect on my own state before God, recognizing areas where I may be faint or overwhelmed?
- What steps can I take to support those who are struggling, just as the community is called to respond to the suffering of their children?
- How does understanding God's anger help me comprehend His desire for justice and restoration?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on its themes of judgment and the condition of the people. Their insights are presented here.
Whoever is at any time unbelieving is called a raw beet root, whereas whoever is happy in the faith of the simple, without paying attention to reflection and the truth of doctrines but who performs deeds of justice,Early Church Fathers on Isaiah 51 →
Your sons are cast out, they have slept at the head of all the streets, like a trapped wild goat: full of the indignation of the Lord, the rebuke of your God.Early Church Fathers on Isaiah 51 →
By the slumber, he has indicated their indolence, and by the cooked vegetables their laxness. But what he adds is even harsher than what he has said before: “They that are full of the anger of the Lord are caused to faint by the Lord God.”…Early Church Fathers on Isaiah 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 51:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy sons have fainted,.... Through want of food, or at the desolation made, and have no spirit in them to appear in the interest of true religion: they lie at the head of all the streets; emaciated
Read John Gill on Isaiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
Read Robert Jamieson on Isaiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy sons have fainted; they are so far from being able to comfort thee, as was said, , that they themselves faint away for want of comfort, and through famine. They lie dead by famine, or the sword of the enemy, at the head of all the streets; where men enter in or go out of the streets, where the enemy found them either opposing their entrance, or running out of them to make an escape. As a wild bull in a net: those of them who are not slain are struggling for life; and although they murmur at God, and fight with men, yet they cannot prevail or escape.
Read Matthew Poole on Isaiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:20 Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.Ver. 20. Thy sons have fainted.] Fame, macie, tabe, vulnere, utterly disabled to relieve thee. As a wild bull in a net.] Taken in a toil, where he struggles and strives, foams and fumes, but cannot get out.
Read John Trapp on Isaiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) As a wild bull . . .—Better, as an antelope. The picture explains that of Isa 51:17. The sons cannot help the mother, for they, too, have drunk of the same cup of fury, and lie like corpses in the open places of the city. (Comp. Lamentations 2:12.)
Read Charles John Ellicott on Isaiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. As a wild bull in a net: they are full, c. - "Like the oryx taken in the toils drenched to the full"] "Perhaps מכמרה מלאים michmerah meleim." SECKER. The demonstrative ה he, prefixed to מלאים meleim, full, seems improper in this place.
Read AdamClarke on Isaiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges20. Thy sons have swooned] lit. “were shrouded,”—a usual oriental metaphor (Amos 8:13; Jonah 4:8; Nahum 3:11). For the idea cf. Lamentations 2:11; Lamentations 2:19; Lamentations 2:21. at the head of all the streets] Lamentations 2:19; Lamentations 4:1. as a wild bull in a net] R.V., rightly, as an antelope (Deuteronomy 14:5) in a net, exhausted by its vain struggles to get free. they are full of the fury &c.] The children have drunk of the same cup as their mother.
Read Cambridge on Isaiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleThy sons - Jerusalem is here represented as a mother. Her sons, that is, her inhabitants, had become weak and prostrate everywhere, and were unable to afford consolation.
Read Albert Barnes on Isaiah 51 →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
Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God.
Your sons have fainted. They lie at the head of all the streets, like an antelope in a net. They are full of Yahweh’s wrath, the rebuke of your God.
Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God.
Your children faint; they lie at the head of every street like an antelope in a snare. They are left in a stupor by the Lord’s anger, by the battle cry of your God.
Tyndale line
Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
Thy sons have fainted, they lie at the head of all the streets, as an antelope in a net; they are full of the wrath of Jehovah, the rebuke of thy God.
Thy sons have fainted, they lie at the top of all the streets, as an antelope in a net; they are full of the fury of the LORD, the rebuke of thy God.
Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
Thy sonnes haue fainted, and lye at the head of all the streetes as a wilde bull in a nette, and are full of the wrath of the Lord, and rebuke of thy God.
Strictly literal
Thy children have fainted, they lie at the head of all the streets, as an oryx in a net: they are full of the fury of Jehovah, the rebuke of thy God.
Thy sons have been wrapped up, they have lain down, At the head of all out places, as a wild ox [in] a net, They are full of the fury of Jehovah, The rebuke of Thy God.
Your sons have been wrapped up, they have lain down, || At the head of all out places, as an antelope [in] a dragnet, || They are full of the fury of YHWH, || The rebuke of Your God.
Thy children have fainted, they lie at the entrance of all streets, as a wild bull caught in a net, [they are those] who are full of the fury of the Lord, the threatening of thy God.
Your sons have fainted; they lie at every street corner, like an antelope in a net; they are filled with the anger of Yahweh, the rebuke of your God.
From the Latin
Thy children are cast forth, they have slept at the head of all the ways, as the wild ox that is snared: full of the indignation of the Lord, of the rebuke of thy God.
Simplified
Your children have collapsed, lying in every street like antelopes caught in a trap. They experienced the full anger of the Lord, the condemnation of your God.
Your sons are overcome, like a roe in a net; they are full of the wrath of the Lord, the punishment of your God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text, the Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse, with no significant variations between them. The consistency across these texts reinforces the message of despair and divine judgment present in the verse.
בָּנַ֜יִךְ עֻלְּפ֥וּ שָׁכְב֛וּ בְּרֹ֥אשׁ כָּל־ חוּצ֖וֹת כְּת֣וֹא מִכְמָ֑ר הַֽמְלֵאִ֥ים חֲמַת־ יְהוָ֖ה גַּעֲרַ֥ת אֱלֹהָֽיִךְ׃
13 of the 13 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.
בני׳ך עולפו שוכבו בראוש כול חוצות כתו מוכמר המלאים חמת יהוה גערת אלוהי׳ך
13 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 51:20
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
עָלַף (alaph) is a Hebrew verb meaning to cover or enwrap. It can also imply a state of faintness or languidness. The entries indicate that it can be used in different forms, such as being covered or disguising oneself. There is no significant disagreement among the lexicons regarding its meanings.
[עָלַף] vb. cover
Pu. covered, encrusted
Hithp. enwrap oneself; = swoon away
base
H5968 עָלַף cover
5968 `alaph aw-laf'
a primitive root; to veil or cover; figuratively, to be
languid:--faint, overlaid, wrap self.
עָלַף (a.laph) — to enwrap.
1) to cover
1a) (Pual) covered, encrusted (participle)
1b) (Hithpael) to enwrap oneself, disguise oneself, faint
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-mp — Noun common · feminine plural absoluteHNcfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
תְּאוֹ (t'ow) refers to an antelope or possibly a wild ox. The entries suggest it may denote a species of antelope, with some uncertainty about its exact identity, possibly referring to an extinct animal. The word is derived from a root meaning related to another term, תָּאוּ (taw), which is not detailed here.
תְּאוֹ n.m. antelope
base
H8377 תְּאוֹ antelope
8377 t'ow teh-o'
and towt (the original form) {toh}; from 8376; a species of
antelope (probably from the white stripe on the cheek):--wild
bull (ox).
see HEBREW for 08376
תְּאוֹ (te.o) — antelope.
1) wild ox, antelope, oryx
1a) perhaps an extinct animal, exact meaning unknown
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מִכְמָר (makmar) and מַכְמֹר (makmor) both refer to a net or snare used to trap animals. The word is derived from a root meaning related to blackening by heat, possibly indicating concealment. It appears in contexts such as Isaiah 51:20.
מִכְמָר n.[m.] net, snare, bringing an animal to its fall, Is 51:20
ref
[מַכְמֹר] n.[m.] net, snare
base
H4364a מִכְמָר net, snare, bringing an animal to its fall H4364b מַכְמֹר net, snare
4364 makmar mak-mawr'
or mikmor {mik-more'}; from 3648 in the sense of blackening
by heat; a (hunter's) net (as dark from concealment):--net.
see HEBREW for 03648
מִכְמָר (makh.mar) — net.
net, snare
Also means: mak.mor (מַכְמֹר "net" H4364B)
מַכְמֹר (mak.mor) — net.
net, snare
Another spelling of makh.mar (מִכְמָר "net" H4364A)
N-ms — Noun common · masculine singular absoluteHNcmsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
Art | Adj — ParticleHTd/Aampa
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular constructHNcfsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs