Micah 4:11 — Word Study
WLCוְעַתָּ֛ה נֶאֶסְפ֥וּ עָלַ֖יִךְ גּוֹיִ֣ם רַבִּ֑ים הָאֹמְרִ֣ים תֶּחֱנָ֔ף וְתַ֥חַז בְּצִיּ֖וֹן עֵינֵֽינוּ׃
BSABut nowʻattâh [at this time, in this moment] manyrab [a large multitude, numerous] nationsgôwy [Gentile, non-Hebrew peoples] have assembledʼâçaph■ [gathered, come together] against youʻal sayingʼâmar [speaking, proclaiming] Let her be defiledchânêph▸ [polluted, profaned] and let us feast our eyesʻayin [gloat, look with satisfaction, our gaze, our sight] on ZionTsîyôwn [the city of God, the mountain of Jerusalem]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֛ה | and now | Conjunction, adverb |
| נֶאֶסְפ֥וּ | they have gathered | Verb, Niphal, perfect third person common plural |
| עָלַ֖יִךְ | on you | Preposition, suffix |
| גּוֹיִ֣ם | nations | Noun common, masculine plural absolute |
| רַבִּ֑ים | many | Adj |
| הָאֹמְרִ֣ים | that are saying | Particle, verb qal participle (active) masculine plural |
| תֶּחֱנָ֔ף | let her be polluted | Verb, Qal, imperfect third person feminine singular |
| וְתַ֥חַז | and let it look | Conjunction, verb qal jussive third person feminine singular |
| בְּצִיּ֖וֹן | on Zion | Preposition, noun proper |
| עֵינֵֽינוּ׃ | eyes our | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But now many nations have assembled against you, saying, “Let her be defiled, and let us feast our eyes on Zion.” |
| KJV | ¶ Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. |
| ASV | And now many nations are assembled against thee, that say, Let her be defiled, and let our eye see our desire upon Zion. |
| YLT | And now, gathered against thee have been many nations, who are saying: 'Let her be defiled, and our eyes look on Zion.' |
| WEB | Now many nations have assembled against you, that say, “Let her be defiled, and let our eye gloat over Zion.” |
| BBE | And now a number of nations have come together against you, and they say, Let her be made unclean and let our eyes see the fate of Zion. |
The translations agree on the essential meaning of the verse, particularly regarding the intent to defile Zion.
The sentence features a main clause followed by a participial phrase that elaborates on the nations' intentions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָסַף
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 — Micah 4:11
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 Prophecy Against Ziongenerated
Micah 4:11 presents a dire situation for Zion, where many nations have come together with the intent to defile her. This verse highlights the opposition faced by Zion and sets the stage for the message of hope and redemption that follows in the subsequent verses. The gathering of nations signifies a collective threat, emphasizing the seriousness of the situation for the people of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:25–30 | Therefore the anger of the LORD burns against His people; His hand is raised against them to strike them down. The mountains quake, and the corpses lay like refuse in the streets. Despite all this, His anger is not turned away; His hand is still upraised. |
| 2 | Isaiah 8:7–8 | the Lord will surely bring against them the mighty floodwaters of the Euphrates — the king of Assyria and all his pomp. It will overflow its channels and overrun its banks. |
| 3 | Jeremiah 52:4 | So in the ninth year of Zedekiah’s reign, on the tenth day of the tenth month, Nebuchadnezzar king of Babylon marched against Jerusalem with his entire army. They encamped outside the city and built a siege wall all around it. |
| 4 | Lamentations 2:15–16 | All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth?” |
| 5 | Joel 3:2–15 | I will gather all the nations and bring them down to the Valley of Jehoshaphat. There I will enter into judgment against them concerning My people, My inheritance, Israel, whom they have scattered among the nations as they divided up My land. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תֶּחֱנָ֔ף, te.che.Nafgenerated
The verb חָנֵף (chaneph) means to be polluted or profaned, particularly in a moral sense. It suggests a deep degradation, often associated with actions that corrupt or defile. In this context, it conveys the nations' desire to see Zion morally compromised and shamed.
The use of the imperfect tense indicates an ongoing or future action, reflecting the nations' intent rather than a completed action. This word is significant as it expresses the desire for Zion's downfall and highlights the moral implications of their intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of תֶּחֱנָ֔ף as let her be defiled, maintaining the sense of moral corruption intended by the original Hebrew.
Sentence Structuregenerated
The finite verb נֶאֶסְפ֥וּ (they have gathered) governs the main clause, indicating the action taken by the nations. This is followed by a series of phrases that detail the subject and their intentions.
The structure emphasizes the collective action of the nations, with the verb leading the sentence and the subsequent phrases elaborating on their motivations and desires.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נֶאֶסְפ֥וּ is rendered as ἐπισυνήξθη, which indicates a gathering with a sense of divine orchestration. This choice may suggest a more significant purpose behind the assembly of nations than merely their stated intentions.
The translation of תֶּחֱנָ֔ף as ἐπιξαρούμεθα reflects a similar concern for moral degradation, emphasizing the seriousness of the nations' desires against Zion.
In plain words — the whole versegenerated
Micah 4:11 describes how many nations have come together against Zion, wanting to see her defiled. This highlights the threat Zion faces and sets the stage for God's response to these nations in the following verses.
Frequently Asked Questionsgenerated
To be defiled means to be morally corrupted or polluted, which in this context refers to the nations' desire to see Zion shamed and dishonored.
The nations gather with the intent to gloat over Zion's downfall, demonstrating their hostility and desire for her destruction.
Zion represents the city of God and symbolizes His presence among His people; thus, the threat against Zion is a threat against God's chosen.
Despite the nations' intentions, the verse foreshadows that they do not understand the Lord's thoughts or plans, indicating that God has a purpose for Zion that will ultimately prevail.
Reflection Questionsgenerated
- How can I recognize the ways in which external pressures may seek to defile my own values or beliefs?
- What does this verse teach about the nature of opposition faced by those who stand for righteousness?
- In what ways can I find hope and strength in God's plans when facing challenges similar to those of Zion?
- How can I better understand and trust in God's thoughts and plans for my life, especially when I feel under attack?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Jerome reflect on the significance of this verse, discussing the nations' intent against Zion and the divine response to such threats.
Now many nations are assembled against you. That is, in the meantime a mix of many different nations invades you under the command of Gog.Early Church Fathers on Micah 4 →
And now many nations have gathered against you, saying: Let her be stoned, and let our eyes see her downfall in Zion. But they do not know the thoughts of the Lord, and they do not understand His plan,Early Church Fathers on Micah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 4:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow also many nations are gathered against thee,.... Which is to be understood, not of Sennacherib's army invading Judea, and besieging Jerusalem, in Hezekiah's time; for that was not threshed, as
Read John Gill on Micah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.
Read Robert Jamieson on Micah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow, i.e. ere long, the time is near at hand. Many nations; many for number and great for name, mighty in power, all that were at that time confederate with or feudatory to Sennacherib king of Assyria, or else to the king of Babylon. Are gathered against thee; the present tense for the future, in the prophetic style, to express the certainly and the nearness of the judgment; they will all of them assemble and come up against Judah and Jerusalem, as Sennacherib did when he besieged Jerusalem, or as Nebuchadnezzar did when he took it. That say; propose it as their design, hope for it as their end, and boast of it as easy. Let her be defiled; let us use her contemptuously, tread her under foot…
Read Matthew Poole on Micah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 4:11 Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.Ver. 11. Now also many nations are gathered, &c.] That is, they shall lie once gathered, when the Babylonians, who are lords of the world, shall muster many nations against thee. Would any man take the Church’ s picture, saith Luther? then let him paint a silly poor maid, sitting in a wood or wilderness, compassed about with hungry lions, wolves, boars, and bears, and with all manner of cruel and hurtful beasts and in the midst of a great many furious men assaulting her every moment and minute, for this is her condition in the world. That say, Let her be defiled] sc. with…
Read John Trapp on Micah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Let her be defiled.—The seventy-fourth Psalm records the calamity foreseen by the prophet: “They have cast fire into Thy sanctuary, they have defiled (by casting down) the dwelling-place of Thy Name to the ground.” Look upon—i.e., contemplate her destruction with pleasure.
Read Charles John Ellicott on Micah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Many nations are gathered against thee] The Chaldeans, who were composed of many nations. And, we may add, all the surrounding nations were their enemies; and rejoiced when the Chaldean army had overthrown Jerusalem, destroyed the temple, and led the people away captive. Let her be defiled] This was their cry and their wish: Let Jerusalem be laid as low as she can be, like a thing defiled and cast away with abhorrence; that their eyes might look upon Zion with scorn, contempt, and exultation.
Read AdamClarke on Micah 4 →CambridgeThe Cambridge Bible for Schools and Colleges11–13. Wonderful change in the fortunes of God’s people 11. Now also many nations …] The ‘many nations’ are either the Assyrians (comp. Isaiah 33:3), or the peoples who after their defeat come to worship at Jerusalem (Micah 4:1-2); but Micah 5:5 is in favour of the former view. They gather together to besiege Jerusalem (comp. Ezekiel 38, 39, Joel 3, Zechariah 12, 14); how fruitlessly, the next two verses declare. ‘Now also’ should rather be And now. There is an implied contrast to the ideal description in Micah 4:1-4; we have already seen that the original draft of chaps. 4, 5. has received various additions, and in order to get a clear connexion, we ought to inclose these inserted passages…
Read Cambridge on Micah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleNow also - (And now.) The prophet had already spoken of the future before them, with this word Now. Then, he distinctly prophesied the captivity to Babylon.
Read Albert Barnes on Micah 4 →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
But now many nations have assembled against you, saying, “Let her be defiled, and let us feast our eyes on Zion.”
Now many nations have assembled against you, that say, “Let her be defiled, and let our eye gloat over Zion.”
But now many nations have assembled against you, saying, “Let her be defiled, and let us feast our eyes on Zion.”
Many nations have now assembled against you. They say, “Jerusalem must be desecrated, so we can gloat over Zion!”
Tyndale line
¶ Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.
And now many nations are assembled against thee, that say, Let her be defiled, and let our eye see our desire upon Zion.
And now many nations are assembled against thee, that say, Let her be defiled, and let our eye see its desire upon Zion.
Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.
Nowe also many nations are gathered against thee, saying, Zion shalbe condemned and our eye shall looke vpon Zion.
Strictly literal
And now many nations are assembled against thee, that say, Let her be profaned, and let our eye look upon Zion.
And now, gathered against thee have been many nations, who are saying: 'Let her be defiled, and our eyes look on Zion.'
And now, many nations have gathered against you, who are saying: “Let her be defiled, and our eyes look on Zion.”
And now many nations are gathered against thee, that say, Let her be defiled, and let our eye look with pleasure on Zion.
Now many nations are assembled against you; they say, 'Let her be defiled; let our eyes gloat over Zion.'
From the Latin
And now many nations are gathered together against thee, and they say: Let her be stoned: and let our eye look upon Sion.
Simplified
Right now many enemies are gathered against you, saying, “Let us attack and violate her, so we can look with gloating over Zion!”
And now a number of nations have come together against you, and they say, Let her be made unclean and let our eyes see the fate of Zion.
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 Septuagint largely agree in their wording for Micah 4:11, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls show some restoration work, but they align closely with the Masoretic Text in meaning.
וְעַתָּ֛ה נֶאֶסְפ֥וּ עָלַ֖יִךְ גּוֹיִ֣ם רַבִּ֑ים הָאֹמְרִ֣ים תֶּחֱנָ֔ף וְתַ֥חַז בְּצִיּ֖וֹן עֵינֵֽינוּ׃
10 of the 10 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.
[ועתה] נאספו [עלי׳ך] [גוים] [רבים] [האמרים] [תחנף] [ותחז] [בציון] עיני׳נו
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
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 Micah 4:11
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp2fs
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
חָנֵף (chaneph) is a Hebrew verb meaning to be polluted or profane, particularly in a moral sense. It can refer to being defiled or corrupt, and is used in contexts involving prophets and priests. The root conveys a strong sense of moral degradation, with entries indicating both its Qal (to be polluted) and Hiphil (to pollute) forms.
[חָנֵף] vb. be polluted, profane
Qal
be polluted
of prophet and priest = profane, godless
Hiph.
pollute
make profane, godless
base
H2610 [חָנֵף] be polluted, profane .. be polluted
. of prophet and priest = profane, godless
. . pollute
. make profane, godless
2610 chaneph khaw-nafe'
a primitive root; to soil, especially in a moral
sense:--corrupt, defile, X greatly, pollute, profane.
חָנֵף (cha.neph) — to pollute.
1) to be profaned, be defiled, be polluted, be corrupt
1a) (Qal)
1a1) to be polluted
1a2) to be profane, be godless
1b) (Hiphil)
1b1) to pollute
1b2) to make profane, make godless, cause to be defiled
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
HC/Vqj3fs — Conjunction · verb qal jussive third person feminine singularHC/Vqj3fs
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bp