Isaiah 61:11 — Word Study
WLCכִּ֤י כָאָ֙רֶץ֙ תּוֹצִ֣יא צִמְחָ֔הּ וּכְגַנָּ֖ה זֵרוּעֶ֣יהָ תַצְמִ֑יחַ כֵּ֣ן׀ אֲדֹנָ֣י יְהוִ֗ה יַצְמִ֤יחַ צְדָקָה֙ וּתְהִלָּ֔ה נֶ֖גֶד כָּל־ הַגּוֹיִֽם׃
BSAForkîy as the earthʼerets [land, soil, or ground] brings forthyâtsâʼ▸ its growthtsemach [bud, sprout, or new life] and as a gardengannâh [place of cultivation, like the Garden of Eden] enables seedzêrûwaʻ [things sown, planted] to spring uptsâmach▸ [grow, flourish] sokên the LordʼĂdônây [Adonay, the supreme God] GODYᵉhôvih will cause righteousnesstsᵉdâqâh [justice, virtue, moral integrity] and praisetᵉhillâh [song of praise, hymn, worship] to spring uptsâmach▸ [grow, flourish] beforeneged [in the presence of, visible to] allkôl [every, the whole] the nationsgôwy [Gentiles, non-Hebrew peoples]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| כָאָ֙רֶץ֙ | like the ground | Preposition, noun common feminine singular absolute |
| תּוֹצִ֣יא | [which] it brings forth | Verb, Hiphil, imperfect third person feminine singular |
| צִמְחָ֔הּ | growth its | Noun common masculine singular construct, suffix |
| וּכְגַנָּ֖ה | and like a garden | Conjunction, preposition, noun common feminine singular absolute |
| זֵרוּעֶ֣יהָ | [which] things sown in it | Noun common masculine plural construct, suffix |
| תַצְמִ֑יחַ | it makes grow | Verb, Hiphil, imperfect third person feminine singular |
| כֵּ֣ן׀ | so | Adverb |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֗ה | Yahweh | Noun proper |
| יַצְמִ֤יחַ | he will make grow | Verb, Hiphil, imperfect third person masculine singular |
| צְדָקָה֙ | righteousness | Noun common, feminine singular absolute |
| וּתְהִלָּ֔ה | and praise | Conjunction, noun common feminine singular absolute |
| נֶ֖גֶד | before | Prep |
| כָּל־ | all | Noun common, masculine singular construct |
| הַגּוֹיִֽם׃ | the nations | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For as the earth brings forth its growth, and as a garden enables seed to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations. |
| KJV | For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. |
| ASV | For as the earth bringeth forth its bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations. |
| YLT | For, as the earth bringeth forth her shoots, And as a garden causeth its sown things to shoot up, So the Lord Jehovah causeth righteousness and praise To shoot up before all the nations! |
| WEB | For as the earth produces its bud, and as the garden causes the things that are sown in it to spring up, so the Lord Yahweh will cause righteousness and praise to spring up before all the nations. |
| BBE | For as the earth puts out buds, and as the garden gives growth to the seeds which are planted in it, so the Lord will make righteousness and praise to be flowering before all the nations. |
The translations agree on the key terms of צְדָקָה and תְהִלָּה — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate phrases that elaborate on the imagery and God's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 61:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Restorationgenerated
Isaiah 61:11 is part of a broader passage that speaks of God's intention to restore His people. This verse highlights the natural imagery of growth and flourishing as a metaphor for the spiritual and moral renewal that God will bring about. It reflects a time when God's righteousness and praise will be evident to all nations, emphasizing His sovereignty and the universal scope of His salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 55:10–11 | For just as rain and snow fall from heaven and do not return without watering the earth, making it bud and sprout, and providing seed to sow and food to eat, |
| 2 | Isaiah 58:11 | The LORD will always guide you; He will satisfy you in a sun-scorched land and strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. |
| 3 | Song of Solomon 4:16 | |
| 4 | Song of Solomon 5:1 | |
| 5 | Matthew 13:3–8 | And He told them many things in parables, saying, “A farmer went out to sow his seed. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — צְדָקָה, tze.da.Kahgenerated
The word צְדָקָה (tzedakah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It signifies a standard for human behavior and reflects God's own attributes of justice and moral integrity.
In this verse, צְדָקָה is connected to the flourishing of life, indicating that righteousness will sprout and become visible, just as the earth and gardens yield growth. This illustrates God's active role in establishing justice and moral order.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses righteousness and praise, which aligns with the KJV and ASV, maintaining the theological significance of צְדָקָה.
Sentence Structuregenerated
The finite verbs תּוֹצִ֣יא and יַצְמִ֤יחַ govern the clauses, with phrases describing the earth, garden, and the resulting righteousness and praise. The structure emphasizes the cause-and-effect relationship between God's actions and the flourishing of righteousness.
Hebrew word order places the subject and action prominently, highlighting the active role of the Lord in bringing forth righteousness and praise.
Septuagint Backgroundgenerated
In the Septuagint, the word for righteousness is rendered with a term that conveys a similar meaning but may emphasize different aspects of moral integrity. This choice reflects the translators' understanding of the text's implications for both Israel and the nations.
The Greek word for praise in the Septuagint also aligns closely with the Hebrew, indicating a continuity of thought regarding worship and acknowledgment of God's deeds.
In plain words — the whole versegenerated
Isaiah 61:11 compares the natural growth of the earth and gardens to God's promise to bring forth righteousness and praise. This verse emphasizes that just as the earth produces life, God will make righteousness visible among all nations.
Frequently Asked Questionsgenerated
This verse reveals that God is committed to justice and righteousness, actively working to ensure that these qualities are evident in the world.
The imagery of growth symbolizes the flourishing of righteousness and praise, suggesting that God's work leads to a vibrant and life-giving transformation.
The visibility of God's righteousness among the nations indicates His universal authority and the inclusive nature of His salvation plan.
This verse can encourage believers to trust in God's promise of renewal and justice, reminding them that His righteousness will ultimately prevail.
Reflection Questionsgenerated
- In what ways do I see evidence of God's righteousness in the world around me?
- How can I cultivate a heart that reflects God's justice and praise in my daily life?
- What steps can I take to share the message of God's righteousness with others?
- How does the promise of God's flourishing righteousness impact my understanding of His character?
The early church on this verse — how the Fathers read it
Early commentators reflect on the prophetic nature of this verse, discussing its implications for understanding God's promises and the growth of righteousness.
It is the custom of prophets to foresee the things to come, to mourn and lament the disasters and then from their visions of favor to tell the people the good news, even when those listening reject them, to rejoice and raise their spirits,Early Church Fathers on Isaiah 61 →
The text signifies the seed-like words that are planted in the soul as in earth and as seeds grow in a garden. No seed from outside or of a different sort is let in, but it is like soil that has the word and yields to Christ.Early Church Fathers on Isaiah 61 →
Then Isaiah says, “Raise a standard to the nations.” For the Lord has made it to be heard to the end of the earth. Let no one think that this is said about the Jewish people.Early Church Fathers on Isaiah 61 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 61:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor as the earth bringeth forth her bud,.... Of tender grass in the spring of the year, after a long and cold winter, being well manured: and as the garden causeth the things that are sown in it to
Read John Gill on Isaiah 61 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Read Robert Jamieson on Isaiah 61 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the garden causeth the things that are sown in it to spring forth: by this and the other metaphor he shows not only the reviving of the blessings of the church after they had been as it were dead in the winter of affliction, but the great plenty and abundance of blessings that should break forth; that which had been as a wilderness shall be as a paradise, pointing at the effects of his grace and bounty. So the Lord God will cause righteousness to spring forth, i.e. his great work of salvation shall break out and appear. And praise, as the natural product and fruit of it; his own glory being the principal end of making his righteousness to appear and manifest itself. Before all nations…
Read Matthew Poole on Isaiah 61 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 61:11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.Ver. 11. For as the earth bringeth forth her bud.] Hic rursum loquitur Christus, saith Piscator: here Christ speaketh again, giving us to understand that piety is planted by God in the hearts of his people. We are God’ s husbandry, saith the apostle; see Mark 3:26-28. The Church is Christ’ s garden. Howbeit it is with holy affections as with exotic noble plants; this country is not so kindly for them, being but a stepmother to them; therefore must they be much watered and…
Read John Trapp on Isaiah 61 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) As the earth bringeth forth her bud . . .—The passage is memorable as at least suggesting the leading thought of the parable of the sower, and the appropriation of that title to Himself by the Son of Man (Matthew 13:3-23; Matthew 13:37; Mark 4:26-29).
Read Charles John Ellicott on Isaiah 61 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The Lord God - "The Lord JEHOVAH"] "אדני Adonai, the Lord, makes the line longer than the preceding and following; and the Septuagint, Alexandrian, (and MSS. Pachom. and I. D. II.,) and Arabic, do not so render it. Hence it seems to be interpolated." - Dr. JUBB. Three MSS. have it not. See on Isaiah 61:1 of this chapter. Both words אדני יהוה Adonai Jehovah, are wanting in one of my MSS.; but are supplied in the margin by a later hand.
Read AdamClarke on Isaiah 61 →
CambridgeThe Cambridge Bible for Schools and Colleges11. as the earth &c.] i.e. as surely as the seed germinates in the earth, so surely will Jehovah bring to pass the great redemption here promised through the self-fulfilling power of His word. Cf. ch. Isaiah 55:10, Isaiah 42:9, Isaiah 43:19, Isaiah 58:8.
Read Cambridge on Isaiah 61 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor as the earth bringeth forth - This figure is several times used by the prophet (see the notes at Isaiah 45:8; Isaiah 55:10-11).
Read Albert Barnes on Isaiah 61 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For as the earth brings forth its growth, and as a garden enables seed to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.
For as the earth produces its bud, and as the garden causes the things that are sown in it to spring up, so the Lord Yahweh will cause righteousness and praise to spring up before all the nations.
For as the earth brings forth its growth, and as a garden enables seed to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.
For just as the ground produces its crops and a garden yields its produce, so the sovereign Lord will cause deliverance to grow, and give his people reason to praise him in the sight of all the nations.
Tyndale line
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
For as the earth bringeth forth its bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations.
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
For as the earth bringeth foorth her bud, and as the garden causeth to growe that which is sowen in it: so the Lord God will cause righteousnesse to grow and praise before all the heathen.
Strictly literal
For as the earth bringeth forth her bud, and as a garden causeth the things that are sown in it to spring forth, so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations.
For, as the earth bringeth forth her shoots, And as a garden causeth its sown things to shoot up, So the Lord Jehovah causeth righteousness and praise To shoot up before all the nations!
For as the earth brings forth her shoots, || And as a garden causes its sown things to shoot up, || So Lord YHWH causes righteousness and praise || To shoot up before all the nations!
For, as the earth bringeth forth her growth, and as a garden causeth what is sown therein to spring forth: thus will the Lord Eternal cause righteousness and praise to spring forth in the presence of all the nations.
For as the earth produces its sprouting plants, and as the garden makes its planting grow, so the Lord Yahweh will cause righteousness and praise to sprout up in front of all the nations.
From the Latin
For as the earth bringeth forth her bud, and as the garden causeth her seed to shoot forth: so shall the Lord God make justice to spring forth, and praise before all the nations.
Simplified
Just as the earth sends up shoots, and plants grow in a garden, so the Lord makes goodness and praise grow before all nations.
For as the earth puts out buds, and as the garden gives growth to the seeds which are planted in it, so the Lord will make righteousness and praise to be flowering before all the nations.
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 show agreement in the wording of this verse, indicating consistency in the transmission of the text. The Septuagint, while differing in word order, retains the core message of God's promise for righteousness and praise.
כִּ֤י כָאָ֙רֶץ֙ תּוֹצִ֣יא צִמְחָ֔הּ וּכְגַנָּ֖ה זֵרוּעֶ֣יהָ תַצְמִ֑יחַ כֵּ֣ן׀ אֲדֹנָ֣י יְהוִ֗ה יַצְמִ֤יחַ צְדָקָה֙ וּתְהִלָּ֔ה נֶ֖גֶד כָּל־ הַגּוֹיִֽם׃
11 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כיא כארץ תוציא צמח׳ה וכגנה זרועי׳ה תצמיח כן יהוה אלוהימ יצמיח צדקה ותהלה נגד כול הגואים
16 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 61:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
צֶ֫מַח (tse.mach) refers to a sprout or growth, encompassing meanings like branch and bud. It is derived from a related root and can be used literally or figuratively, including a reference to the Messiah as a shoot from the Davidic line. The entries consistently highlight its connection to growth processes.
צֶ֫מַח n.m. sprout, growth
base
H6780 צֶ֫מַח sprout, growth
6780 tsemach tseh'-makh
from 6779; a sprout (usually concrete), literal or
figurative:--branch, bud, that which (where) grew (upon),
spring(-ing).
see HEBREW for 06779
צֶ֫מַח (tse.mach) — branch.
1) sprout, growth, branch
1a) sprouting, growth, sprout
1b) growth (of process)
1c) sprout, shoot (of Messiah from Davidic tree)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
גַּנָּה (gannah) is a feminine noun meaning 'garden' or 'orchard.' It is derived from the root word for 'garden' (גַּן, gan). The entries consistently describe it as a place for growing plants, with no significant disagreement among the lexicons.
גַּנָּה n.f. garden (cf. foregoing [גַּן])—garden, orchard
base
H1593 גַּנָּה, גִּנָּה garden (cf. foregoing [גַּן])—garden, orchard
1593 gannah gan-naw'
feminine of 1588; a garden:--garden.
see HEBREW for 01588
גַּנָּה (gan.nah) — garden.
garden, orchard
Also means: gin.nah (גִּנָּה "garden" H1594)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (La 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Ge 2 and Ge 3; 13:10; So 4:12-16; Ec 2:5,6;
Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Solomon 6:12) pomegranates, and others for domestic use.…
→ Of Eden
See EDEN
→ Of Gethsemane
→ See GETHSEMANE
זֵרוּעַ (zeruwa`) refers to the act of sowing or the thing that is sown, such as a plant. It is derived from the root word for sowing, זָרַע (zara`). The term appears in contexts related to agriculture, emphasizing the process and result of planting.
זֵרוּעַ n.[m.] sowing, thing sown
base
H2221 זֵרוּעַ sowing, thing sown
2221 zeruwa` zay-roo'-ah
from 2232; something sown, i.e. a plant:--sowing, thing that
is sown.
see HEBREW for 02232
זֵרוּעַ (ze.ru.a) — sowing.
that which is sown, sowing, thing sown
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fs — Noun common · feminine singular absoluteHNcfsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
