Isaiah 58:4 — Word Study
WLCהֵ֣ן לְרִ֤יב וּמַצָּה֙ תָּצ֔וּמוּ וּלְהַכּ֖וֹת בְּאֶגְרֹ֣ף רֶ֑שַׁע לֹא־ תָצ֣וּמוּ כַיּ֔וֹם לְהַשְׁמִ֥יעַ בַּמָּר֖וֹם קוֹלְכֶֽם׃
BSAYou fasttsûwm▸ [with contention and strife, for debates] with contentionrîyb [quarrel and debate, strife] and strifematstsâh [to smite viciously, to strike] to strikenâkâh viciouslyreshaʻ with your fistʼegrôph [clenched hand, fist] You cannotlôʼ fasttsûwm▸ [in this manner, as you do today] as you do todayyôwm and have your voiceqôwl [sound, voice] be heardshâmaʻ on highmârôwm [in heaven, the elevated place]
| Greek | English | Parsing |
|---|---|---|
| הֵ֣ן | there! | Particle |
| לְרִ֤יב | for strife | Preposition, noun common masculine singular absolute |
| וּמַצָּה֙ | and contention | Conjunction, noun common feminine singular absolute |
| תָּצ֔וּמוּ | you fast | Verb, Qal, imperfect second person masculine plural |
| וּלְהַכּ֖וֹת | and to strike | Conjunction, preposition, verb hiphil infinitive construct common |
| בְּאֶגְרֹ֣ף | with a fist of | Preposition, noun common masculine singular construct |
| רֶ֑שַׁע | wickedness | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| תָצ֣וּמוּ | you fast | Verb, Qal, imperfect second person masculine plural |
| כַיּ֔וֹם | like this day | Preposition, noun common masculine singular absolute |
| לְהַשְׁמִ֥יעַ | to make heard | Preposition, verb hiphil infinitive construct common |
| בַּמָּר֖וֹם | in the height[s] | Preposition, noun common masculine singular absolute |
| קוֹלְכֶֽם׃ | voice your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high. |
| KJV | Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. |
| ASV | Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high. |
| YLT | Lo, for strife and debate ye fast, And to smite with the fist of wickedness, Ye fast not as [to] -day, To sound in the high place your voice. |
| WEB | Behold, you fast for strife and contention, and to strike with the fist of wickedness. You don’t fast today so as to make your voice to be heard on high. |
| BBE | If keeping from food makes you quickly angry, ready for fighting and giving blows with evil hands; your holy days are not such as to make your voice come to my ears on high. |
The translations agree on the meaning of תָּצ֔וּמוּ as you fast.
The sentence has a main clause and supporting phrases that clarify the nature and consequences of the fasting.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצוּם
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 58:4
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 True Nature of Fastinggenerated
Isaiah 58:4 addresses the people's misguided approach to fasting. They engage in rituals while their hearts remain filled with strife and wickedness. The Lord, through Isaiah, emphasizes that true fasting should reflect genuine humility and a desire for justice, rather than mere outward observance. This theme resonates with the broader message of the chapter, which critiques superficial religious practices and calls for authentic devotion to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:9–13 | In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people. |
| 2 | Proverbs 21:27 | The sacrifice of the wicked is detestable— how much more so when brought with ill intent! |
| 3 | Matthew 6:16 | When you fast, do not be somber like the hypocrites, for they disfigure their faces to show men they are fasting. Truly I tell you, they already have their full reward. |
| 4 | Matthew 23:14 | |
| 5 | Luke 20:47 | They defraud widows of their houses, and for a show make lengthy prayers. These men will receive greater condemnation.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תָּצ֔וּמוּ, ta.Tzu.mugenerated
The verb צוּם (tsuwm) means to fast or abstain from food, indicating a spiritual practice often associated with seeking God's favor. The parsing shows it as a second person masculine plural verb in the imperfect tense, meaning it refers to the collective action of the people in the present.
In this context, the act of fasting is coupled with negative behaviors such as contention and strife, suggesting that their fasting is ineffective and hypocritical. The emphasis is on the need for a sincere heart rather than mere ritual.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of תָּצ֔וּמוּ as you fast.
Sentence Structuregenerated
The finite verb תָּצ֔וּמוּ (you fast) governs the main clause, with several phrases describing the manner and consequences of their fasting. The structure indicates that the people's actions are directly linked to their spiritual state.
The sentence is constructed with a series of clauses that detail the negative behaviors accompanying their fasting, emphasizing the disconnect between their actions and the true intent of fasting.
Septuagint Backgroundgenerated
The Septuagint translates תָּצ֔וּמוּ as νηστεύετε, which means 'you fast.' This choice maintains the focus on the act of fasting but does not capture the full weight of the Hebrew context that critiques the motivations behind it.
The Greek word κρίσεις for לְרִ֤יב suggests a legal or judgmental aspect, indicating the seriousness of the strife that accompanies their fasting.
In plain words — the whole versegenerated
Isaiah 58:4 highlights the people's fasting as hypocritical. They engage in rituals while their hearts are filled with strife and wickedness. The Lord, through Isaiah, calls for a true fast that reflects humility and justice, rather than mere outward observance.
Frequently Asked Questionsgenerated
Isaiah points out that the people's fasting is accompanied by negative behaviors, indicating that their rituals are not sincere.
God desires fasting that reflects true humility and a commitment to justice, rather than just ritualistic observance.
The fist symbolizes aggression and conflict, contrasting with the humility that should accompany true fasting.
God rejects this fast because it is performed alongside strife and wickedness, showing a lack of genuine devotion.
Reflection Questionsgenerated
- In what ways might my own fasting or spiritual practices lack sincerity?
- How can I ensure that my actions align with my intentions in my relationship with God?
- What does true humility look like in my daily life?
- How can I address conflicts in my life while seeking to grow spiritually?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, arguing from it to emphasize the nature of true fasting and humility.
Do not fast as you do to this day, to make your voice heard on high. Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Is…Early Church Fathers on Isaiah 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 58:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, ye fast for strife and debate,.... Brawling with their servants for not doing work enough; or quarrelling with their debtors for not paying their debts; or the main of their religion lay in
Read John Gill on Isaiah 58 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
Read Robert Jamieson on Isaiah 58 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe fast for strife and debate; your fasting days, wherein you ought in a special manner to implore the mercy of God, and to show compassion to men, you employ in a great measure in injuring or quarrelling with your brethren, your servants, or debtors, or in contriving mischief against them, as if the design of your fasting and praying to God were only to obtain a licence to oppress men. Compare . With the fist of wickedness; or, with a wicked fist; a genitive of the adjunct. To deal rigorously and injuriously with your servants or debtors; which servants, it may be, had sold themselves to the year of redemption, ,40,50. You handle them with a hard hand; the word is used for fist, ; the LXX.…
Read Matthew Poole on Isaiah 58 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high.Ver. 4. Behold.] Take notice whence it is, that ye so miscarry in your services, and leave muttering against me. Ye fast for strife and debate.] Or, Unto strife and debate - i.e., On your fast days ye contend and quarrel; being hungry, you are angry, as emptiness whetteth choler. Sed quid prodest pallor in ore, si sit livor in corde? to what purpose is a pale face and a spiteful spirit? and what is a humbling day without a humbled heart! not only an irreligious incongruity, but a high provocation; like Zimri’ s act, when…
Read John Trapp on Isaiah 58 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Behold, ye fast for strife and debate.—The words possibly point to the psychological fact that an unspiritual fasting irritates the nerves and embitters the temper. Extremes meet, and the disputes of fasting controversialists are often as fierce as those of drunken disputants. (Comp. the conspiracy of Act 23:21.)
Read Charles John Ellicott on Isaiah 58 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Ye fast for strife and debate] How often is this the case! A whole nation are called to fast to implore God's blessing on wars carried on for the purposes of wrath and ambition. To smite with the fist of wickedness: ye shall not fast as ye do this day - "To smite with the fist the poor. Wherefore fast ye unto me in this manner"] I follow the version of the Septuagint, which gives a much better sense than the present reading of the Hebrew. Instead of רשע לא resha lo, they seem to have read in their copy רש על מה לי rash al mah lli. The four first letters are the same, but otherwise divided in regard to the words; the four last are lost, and א aleph added in their place, in order to…
Read AdamClarke on Isaiah 58 →
CambridgeThe Cambridge Bible for Schools and Colleges4. ye fast for strife and contention (R.V.)] The fasting made them as irritable as Arabs in the month of Ramadan; it produced a quarrelsome temper which even led to open violence,—“smiting with godless fist.” ye shall not fast &c.] Render: ye do not fast at present so as to make &c., i.e. “with your present mode of fasting, your prayers can never reach the ear of Jehovah.” “My words fly up, my thoughts remain below: Words without thoughts never to heaven go.” Hamlet, Act iii. Scene iii. 97 f.
Read Cambridge on Isaiah 58 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold, ye fast for strife and debate - This is a third characteristic of their manner of fasting, and a third reason why God did not regard and accept it.
Read Albert Barnes on Isaiah 58 →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
You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high.
Behold, you fast for strife and contention, and to strike with the fist of wickedness. You don’t fast today so as to make your voice to be heard on high.
You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high.
Look, your fasting is accompanied by arguments, brawls, and fistfights. Do not fast as you do today, trying to make your voice heard in heaven.
Tyndale line
Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high.
Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high.
Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
Beholde, ye fast to strife and debate, and to smite with the fist of wickednesse: ye shall not fast as ye doe to day, to make your voyce to be heard aboue.
Strictly literal
Behold, ye have fasted for strife and debate, and to smite with the fist of wickedness; ye do not at present fast, to cause your voice to be heard on high.
Lo, for strife and debate ye fast, And to smite with the fist of wickedness, Ye fast not as [to] -day, To sound in the high place your voice.
Behold, you fast for strife and debate, || And to strike with the fist of wickedness, || You do not fast as [this] day, || To sound your voice in the high place.
Behold, for contention and strife do ye fast, and to smite with the fist of wickedness: ye fast not so at this day, to cause your voice to be heard on high.
Look, you fast to quarrel and fight, and to hit with your fist of wickedness; you do not fast today to make your voice heard above.
From the Latin
Behold you fast for debates and strife. and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high.
Simplified
Can't you see that when you're fasting you quarrel and argue, and end up having a vicious fistfight? When you fast like this you can't expect your prayers to be heard on high!
If keeping from food makes you quickly angry, ready for fighting and giving blows with evil hands; your holy days are not such as to make your voice come to my ears on high.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely, with only minor variations in wording. Both witnesses reflect the same essential message, emphasizing the hypocrisy of the people's fasting practices.
הֵ֣ן לְרִ֤יב וּמַצָּה֙ תָּצ֔וּמוּ וּלְהַכּ֖וֹת בְּאֶגְרֹ֣ף רֶ֑שַׁע לֹא־ תָצ֣וּמוּ כַיּ֔וֹם לְהַשְׁמִ֥יעַ בַּמָּר֖וֹם קוֹלְכֶֽם׃
12 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.
הנה לריב ולמצא תצומו ולהכות בגורף רשע לוא תצומו כיום לשמיע במרום קול׳כמה
13 words on the leather.
הן לריב ולמצה תצומו להכות באגרף רשע ולא תצומו כיום להשמיע במרום קול׳כם
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 58:4
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
HTj — ParticleHTj
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
מַצָּה (matstsah) refers to strife or contention. It is derived from the root word meaning to quarrel, and is consistently defined across entries as relating to conflict or debate.
מַצָּה n.f. strife, contention
base
H4683 מַצָּה strife, contention
4683 matstsah mats-tsaw'
from 5327; a quarrel:--contention, debate, strife.
see HEBREW for 05327
מַצָּה (mats.tsah) — strife.
strife, contention
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
→ See STRIFE
צוּם (tsuwm) is a Hebrew verb meaning to abstain from food or to fast. It is a primitive root that conveys the idea of covering over the mouth, indicating the act of fasting. The entries consistently define this word in the context of abstaining from food.
[צוּם] vb. abstain from food, fast
base
H6684 צוּם abstain from food, fast
6684 tsuwm tsoom
a primitive root; to cover over (the mouth), i.e. to
fast:--X at all, fast.
צוּם (tsum) — to fast.
(Qal) to abstain from food, fast
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
אֶגְרֹף (egroph) means 'fist' and is derived from a root meaning 'to grasp.' The term specifically refers to a clenched hand. All entries consistently define it as 'fist' without any significant disagreement.
[אֶגְרֹף] n.[m.] fist
base
H106 אֶגְרֹף fist
106 'egroph eg-rofe'
from 1640 (in the sense of grasping); the clenched
hand:--fist.
see HEBREW for 01640
אֶגְרֹף (eg.roph) — fist.
fist
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…
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
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
צוּם (tsuwm) is a Hebrew verb meaning to abstain from food or to fast. It is a primitive root that conveys the idea of covering over the mouth, indicating the act of fasting. The entries consistently define this word in the context of abstaining from food.
[צוּם] vb. abstain from food, fast
base
H6684 צוּם abstain from food, fast
6684 tsuwm tsoom
a primitive root; to cover over (the mouth), i.e. to
fast:--X at all, fast.
צוּם (tsum) — to fast.
(Qal) to abstain from food, fast
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
