Obadiah 1:21 — Word Study
WLCוְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־ הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהוָ֖ה הַמְּלוּכָֽה׃
BSAThe deliverersyâshaʻ [saviours, rescuers] will ascendʻâlâh [go up, rise] Mounthar ZionTsîyôwn [the city of God, Jerusalem] to rule overshâphaṭ [judge, govern] the mountainshar [hills] of EsauʻÊsâv [the nation descended from Esau] And the kingdommᵉlûwkâh [kingship, realm] will belong tohâyâh [be, come into being] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וְעָל֤וּ | and they will go up | Verb, Qal, sequential perfect third person common plural |
| מֽוֹשִׁעִים֙ | deliverers | Verb, Hiphil, participle (active) masculine plural |
| בְּהַ֣ר | on [the] mountain of | Preposition, noun common masculine singular construct |
| צִיּ֔וֹן | Zion | Noun proper |
| לִשְׁפֹּ֖ט | to rule | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַ֣ר | [the] mountain of | Noun common, masculine singular construct |
| עֵשָׂ֑ו | Esau | Noun proper |
| וְהָיְתָ֥ה | and it will belong | Verb, Qal, sequential perfect third person feminine singular |
| לַֽיהוָ֖ה | to Yahweh | Preposition, noun proper |
| הַמְּלוּכָֽה׃ | the kingship | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The deliverers will ascend Mount Zion to rule over the mountains of Esau. And the kingdom will belong to the LORD. |
| KJV | And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s. |
| ASV | And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be Jehovah’s. |
| YLT | And gone up have saviours on mount Zion, To judge the mount of Esau, And the kingdom hath been to Jehovah!' |
| WEB | Saviors will go up on Mount Zion to judge the mountains of Esau, and the kingdom will be Yahweh’s. |
| BBE | And those who have been kept safe will come up from Mount Zion to be judges of the mountain of Esau; and the kingdom will be the Lord's. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause and a subordinate clause, with the prepositional and infinitive phrases providing additional context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָשַׁע
verbעָלָה
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 — Obadiah 1:21
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 Restoration of Israelgenerated
Obadiah 1:21 concludes the prophecy by declaring that deliverers will rise to reclaim Mount Zion, symbolizing God's restoration of His people and their dominion over their enemies. This verse emphasizes the ultimate victory of Israel over Edom, as well as the establishment of God's kingdom, which is a recurring theme throughout the prophetic literature, including references to the future reign of God in Isaiah 2:2 and Micah 4:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:16 | Then the LORD raised up judges, who saved them from the hands of those who plundered them. |
| 2 | Judges 3:9 | But when the Israelites cried out to the LORD, He raised up Othniel son of Caleb’s younger brother Kenaz as a deliverer to save them. |
| 3 | 2 Kings 13:5 | So the LORD gave Israel a deliverer, and they escaped the power of the Arameans. Then the people of Israel lived in their own homes as they had before. |
| 4 | Isaiah 19:20 | It will be a sign and a witness to the LORD of Hosts in the land of Egypt. When they cry out to the LORD because of their oppressors, He will send them a savior and defender to rescue them. |
| 5 | Daniel 12:3 | Then the wise will shine like the brightness of the heavens, and those who lead many to righteousness will shine like the stars forever and ever. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — מֽוֹשִׁעִים, mo.shi.'Imgenerated
The word יָשַׁע (yasha`) is a Hiphil participle meaning 'deliverers' or 'saviours.' It conveys the idea of saving or rescuing, particularly in contexts of liberation from danger or oppression. The parsing indicates that it is an active masculine plural form, suggesting a group of individuals who will bring salvation.
This term encompasses various forms of salvation, including physical deliverance in battle and spiritual rescue from moral struggles. Its use here highlights the role of these deliverers in God's plan for Israel's restoration.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וְעָל֤וּ, and they will go up, which governs the entire verse. It is followed by a noun phrase indicating who will ascend, a prepositional phrase specifying where they will ascend, and an infinitive phrase describing the purpose of their ascent.
The structure emphasizes the action of ascending as central, with the deliverers positioned as subjects who will execute God's judgment over Esau's mountains.
Septuagint Backgroundgenerated
The Septuagint translates וְעָל֤וּ as ἀναβήσονται (anabēsontai), which means 'they will ascend.' This choice aligns closely with the Hebrew meaning, indicating a direct ascent.
However, the Septuagint does not preserve the full structure of the Hebrew, which may suggest an interpretive approach to the prophecy's fulfillment.
In plain words — the whole versegenerated
Obadiah 1:21 states that deliverers will rise up to Mount Zion to rule over Esau's mountains, and that God's kingdom will be established. This verse emphasizes the victory of Israel over its enemies and the sovereignty of the LORD.
Frequently Asked Questionsgenerated
It signifies that God will raise up leaders or saviors to restore Israel and establish His kingdom.
The deliverers could refer to leaders or messianic figures who will bring salvation and restoration to Israel.
Mount Zion is a symbol of God's presence and His chosen city, Jerusalem, representing spiritual and national restoration.
This verse encapsulates the theme of divine justice and restoration, contrasting Israel's future glory with the downfall of Edom.
Reflection Questionsgenerated
- In what ways do I see God working as a deliverer in my own life?
- How can I participate in God's work of restoration and deliverance in my community?
- What does it mean for me to acknowledge the sovereignty of the LORD in my life?
- How can I better understand the significance of Zion in my faith journey?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine and Cyril of Alexandria reference this verse to discuss themes of judgment and salvation, emphasizing the prophetic significance of Zion.
Obadiah, so far as his writings are concerned the briefest of all the prophets, speaks against Edom, that is, the nation of Esau, that reprobate elder of the twin sons of Isaac and of the grandsons of Abraham.Early Church Fathers on Obadiah 1 →
And people will ascend, gathered on top of Zion, which sums up the goal of the prophecy. For the inhabitants of Zion, he says, are saved by God, who will burst through their chains of servitude.Early Church Fathers on Obadiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Obadiah 1:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd saviours shall come upon Mount Zion,.... Which according to some, is to be understood literally, either of Zerubbabel and Joshua, after the return of the Jews from the Babylonish captivity, who
Read John Gill on Obadiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd saviours shall come up on mount Zion to judge the mount of Esau; and Saviours shall come up on mount Zion to judge the mount of Esau - "saviours;" there will be in the kingdom yet to come no
Read Robert Jamieson on Obadiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd, or For, so the Gallic version, printed at Rochelle, 1616. Saviours; deliverers; literally, the governors or leaders of those captive troops, who shall come up from Babylon to their own country, such as Zerubbabel, Ezra, Nehemiah, of whom it was said he came to seek the good of the Jews, , and successively after these many others, to the times of Hyrcanus and the Maccabees; mystically, Christ and his apostles, and other preachers of the gospel. Shall come; literally, with leave and commission from the kings of Persia, such as Cyrus and Darius Hystaspes, to manage the affairs of the returned captives. Upon Mount Zion; in Judea, at Jerusalem and the temple, and whatever might concern…
Read Matthew Poole on Obadiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsObadiah 1:21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’ S.Ver. 21. And saviours shall come up on mount Zion] Judas Maccabeus and Hircanus in the history: as in the mystery, the apostles and others of Christ’ s ministers, who are here and elsewhere called saviours, a very high style, because God maketh use of their ministry, as he doth likewise of the angels, for the good of them that are heirs of salvation, Hebrews 1:14, and by their help the faithful are saved. Hence those expressions, 1 Timothy 4:16, "thou shalt save thyself and those that hear thee"; James 5:20, he "shall save a soul from death"; Job 33:24, "Deliver him from…
Read John Trapp on Obadiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers17-21.— OF THE KINGDOM OF JEHOVAH ON MOUNT ZION.(17) Deliverance.—Better, as in margin, the fugitives of Israel who have survived the recent calamity. This is clear from Isaiah 10:20, where phelκytah is in parallelism with shear=remnant, as well as Joe 2:32; Hebrews 3:5, where it is parallel to serξdξm, also remnant. (Comp. also Judges 21:17; 2 Chronicles 20:24.) While the judgment is falling upon all the heathen nations, Mount Zion will be an asylum for all the Israelites who had fled for safety, and been scattered and dispersed. Holiness.—See margin. Zion was once more to become a sanctuary, and those who inhabited it holy. (Comp. Isaiah 6:13.) Their possessions.—Whose—their own that had…
Read Charles John Ellicott on Obadiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. And saviours shall come up] Certain persons whom God may choose to be deliverers of his people; such as Zerubbabel, Ezra, Nehemiah, and the Maccabees. Some think these saviours, מושיעים moshiim, mean the apostles of our Lord. Several MSS. have מושעים mushaim, the preserved; those that are saved, i.e., they who were delivered from the captivity; and those of Mount Zion shall judge, that is, shall execute judgment on the Edomites. And as the Asmonean princes joined the priesthood to the state, it might be what the prophet means when he says, "the kingdom shall be the Lord's," the high priest having both the civil and ecclesiastical power in his own hands. And these actually were…
Read AdamClarke on Obadiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges21. saviours] i.e. deliverers. The word, enshrined already in the name of Joshua, the great deliverer, is frequently applied to the Judges: “The Lord raised up judges, which delivered (saved) them out of the hand of those that spoiled them.” Judges 2:16. “Thou gavest them saviours, who saved them out of the hand of their enemies.” Nehemiah 9:27. See also Judges 2:18; Judges 3:31; Judges 6:14-15; Judges 6:36. It is applied once in the later history to king Joash, as the deliverer of Israel from the oppression of the Syrians: “the Lord gave Israel a saviour.” 2 Kings 13:5 with 25. Here the immediate reference is to the Maccabees and such like human saviours. But as the long lines of Jewish…
Read Cambridge on Obadiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd saviors shall ascend on Mount Zion - The body should not be without its head; saviours there should be, and those, successively. The title was familiar to them of old Judges 3:9, Judges 3:15.
Read Albert Barnes on Obadiah 1 →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
The deliverers will ascend Mount Zion to rule over the mountains of Esau. And the kingdom will belong to the LORD.
Saviors will go up on Mount Zion to judge the mountains of Esau, and the kingdom will be Yahweh’s.
The deliverers will ascend Mount Zion to rule over the mountains of Esau. And the kingdom will belong to the LORD.
Those who have been delivered will go up on Mount Zion in order to rule over Esau’s mountain. Then the Lord will reign as King!
Tyndale line
And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s.
And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be Jehovah’s.
And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.
And saviors shall come upon mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.
And they that shall saue, shall come vp to mount Zion to iudge the mount of Esau, and the kingdome shalbe the Lords.
Strictly literal
And saviours shall come up on mount Zion, to judge the mount of Esau; and the kingdom shall be Jehovah's.
And gone up have saviours on mount Zion, To judge the mount of Esau, And the kingdom hath been to Jehovah!'
And saviors have gone up on Mount Zion, || To judge the mountain of Esau, || And the kingdom has been to YHWH!
And deliverers shall go up on mount Zion to judge the mount of Esau: and the kingdom shall be the Lord's
Deliverers will go up to Mount Zion to rule over the hill country of Esau, and the kingdom will belong to Yahweh.
From the Latin
And saviours shall come up into mount Sion to judge the mount of Esau: and the kingdom shall be for the Lord.
Simplified
Those who have been saved will go up Mount Zion and rule the mountains of Esau. And the kingdom shall be the Lord's.
And those who have been kept safe will come up from Mount Zion to be judges of the mountain of Esau; and the kingdom will be the Lord's.
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 presents the verse as it stands, while the Septuagint has a different word order and only matches one of the eleven words. The Dead Sea Scrolls, specifically Mur88, contain seven words, with some restoration, indicating a close alignment with the Masoretic Text but showing editorial intervention.
וְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־ הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהוָ֖ה הַמְּלוּכָֽה׃
1 of the 11 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.
[ועלו] משעים בהר ציון לשפט את הר עשו והיתה [ליהוה] המלוכה
7 words on the leather — 2 partly restored, 2 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 Obadiah 1:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
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)
N-proper — Noun properHNpl
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
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-ms — Noun common · masculine singular constructHNcmsc
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…
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
N-proper — Noun properHNpl
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa