Psalms 19:4 — Word Study
WLCבְּכָל־ הָאָ֨רֶץ׀ יָ֘צָ֤א קַוָּ֗ם וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם לַ֝שֶּׁ֗מֶשׁ שָֽׂם־ אֹ֥הֶל בָּהֶֽם׃
BSAnothingʼayin wordʼômer nothingʼayin Chroniclesdâbâr withoutbᵉlîy to hearshâmaʻ voiceqôwl
| Greek | English | Parsing |
|---|---|---|
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| הָאָ֨רֶץ׀ | the earth | Particle, noun common feminine singular absolute |
| יָ֘צָ֤א | it has gone out | Verb, Qal, perfect third person masculine singular |
| קַוָּ֗ם | line their | Noun common masculine singular construct, suffix |
| וּבִקְצֵ֣ה | and at [the] end of | Conjunction, preposition, noun common masculine singular construct |
| תֵ֭בֵל | [the] world | Noun common, feminine singular absolute |
| מִלֵּיהֶ֑ם | words their | Noun common masculine plural construct, suffix |
| לַ֝שֶּׁ֗מֶשׁ | for the sun | Preposition, noun common both singular absolute |
| שָֽׂם־ | he has put | Verb, Qal, perfect third person masculine singular |
| אֹ֥הֶל | a tent | Noun common, masculine singular absolute |
| בָּהֶֽם׃ | in them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | their voice has gone out into all the earth, their words to the ends of the world. In the heavens He has pitched a tent for the sun. |
| KJV | Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, |
| ASV | Their line is gone out through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun, |
| YLT | Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them, |
| WEB | Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun, |
| BBE | Their line has gone out through all the earth, and their words to the end of the world. In them has he put a tent for the sun, |
The translations agree on the essential meaning of the verse.
The sentence has a main clause followed by two prepositional phrases that elaborate on the extent of the voice and God's action in the heavens.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּבָר
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 — Psalms 19:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Testimony of Creationgenerated
Psalm 19:4 emphasizes the universal nature of God's revelation through creation. The psalmist reflects on how the voice of the heavens and the sun speaks to all people, transcending language and culture. This theme continues in the following verses, where the sun's journey across the sky is likened to a bridegroom or a champion, illustrating the joy and power of God's creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 98:3 | He has remembered His love and faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. |
| 2 | Isaiah 49:6 | He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.” |
| 3 | Romans 10:18 | But I ask, did they not hear? Indeed they did: “Their voice has gone out into all the earth, their words to the ends of the world.” |
| 4 | 2 Corinthians 10:13–16 | We, however, will not boast beyond our limits, but only within the field of influence that God has assigned to us—a field that reaches even to you. |
| 5 | Genesis 1:14–18 | And God said, “Let there be lights in the expanse of the sky to distinguish between the day and the night, and let them be signs to mark the seasons and days and years. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָ֘צָ֤א, ya.Tza'generated
The verb יָצָא (yatsa') means 'to go out' or 'to come out.' It is used to express the idea of something emerging or being revealed. In this verse, it indicates that the voice of creation has gone forth into all the earth, highlighting the expansive reach of God's message.
This verb is in the perfect tense, indicating a completed action. The voice has already gone out, signifying that God's revelation is not only ongoing but has already made an impact across the entire earth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb of the verse is יָ֘צָ֤א, it has gone out, which governs the subject and object of the sentence. The structure emphasizes the action of the voice going out and the subsequent description of its reach into all the earth.
The sentence contains a prepositional phrase that specifies the extent of the voice's reach, followed by a second clause that describes God's action in the heavens, creating a parallel structure that highlights both the voice and the dwelling for the sun.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יָ֘צָ֤א is rendered as λόγοι (logoi), meaning 'words' or 'messages.' This choice suggests a focus on the communicative aspect of creation, emphasizing that the voice is not just a sound but carries meaning.
The use of ἀκούονται (akouontai) for the phrase 'has gone out' suggests that the message is actively being heard, reinforcing the idea of the voice reaching all corners of the earth.
In plain words — the whole versegenerated
Psalm 19:4 tells us that the voice of creation has gone out into all the earth, and its words reach the ends of the world. In the heavens, God has set up a dwelling for the sun, illustrating the glory of His creation.
Frequently Asked Questionsgenerated
It means that the message of creation is universal and can be heard by all people, regardless of language or culture.
The sun's dwelling signifies God's establishment of order in creation and His provision for the world, as the sun brings light and warmth.
The voice of creation reveals God's glory and power, inviting all people to recognize and respond to Him.
This phrase emphasizes the far-reaching impact of God's message, indicating that it extends to every corner of the earth.
Reflection Questionsgenerated
- In what ways have I experienced the voice of creation in my life?
- How can I be more aware of God's presence in the world around me?
- What does it mean for me to respond to the message of creation?
- How can I share the beauty of God's creation with others?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, reflecting on the voice of creation and its implications for understanding God's presence in the world.
Behold the Lord’s greatness. “The sound of his teaching has gone out into every land.” Our Lord Jesus has been spread out to the whole world, because he is God’s power.… The power of the Lord and Savior is with those who are in Britain,Early Church Fathers on Psalms 19 →
Yet, how can such declaring and showing forth be other than words, and how is it that no voice addresses itself to the ear? Is the prophet contradicting himself, or is he stating an impossibility, when he speaks of words without sound,Early Church Fathers on Psalms 19 →
The providence of God is clearer than the sun and its rays. On every occasion and in every place you will see clear and abundant evidence of this providence—in the desert, on cultivated and uncultivated land, on land and sea,Early Church Fathers on Psalms 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 19:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir line is gone out through all the earth,.... Not the line or writings in the book of the creatures, the heavens, and the earth, which lie open, and are legible, and to be seen and read of all
Read John Gill on Psalms 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, Their line is gone out through all the earth.
Read Robert Jamieson on Psalms 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir line; either, 1. Their admirable structure made exactly, and as it were by line: see . Or, 2. Their lines, the singular number being put for the plural, for the line answereth to the words in the next clause. And by line or lines he may understand their writing, as this very word is taken, , which is made up of several lines. And this expression may seem to be very fit and proper, because the heavens do not teach men audibly, or by speaking to their ears, but visibly, by propounding things to their eyes, which is done in lines or writongs. Is gone out, i.e. is spread abroad or drawn forth. Through all the earth; so as to be seen and read by all the inhabitants of the earth. Their…
Read Matthew Poole on Psalms 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 19:4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,Ver. 4. Their line is gone out through all the earth] Or, their rule, or direction, or delineation, or Scripture, Quod in coelis tanquam in volumine omnibus conspicuo descripta sit Dei gloria, because that in the heavens, as in an open book, is written down the glory of the Creator. The like is done also in other less considerable creatures; every of which do after a sort write as well as speak, and have a pen as well as a tongue. The Chaldee word λαςΰ for a mint signifieth also a book of histories, because in that one herb large stories of God’ s…
Read John Trapp on Psalms 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Their line.—Heb., kav, a cord, used of a plummet line (Zechariah 1:16); a measuring cord (Jeremiah 31:39, where also same verb, gone forth). In Isaiah 28:10, the word is used ethically for a definition or law. But neither of these seems very appropriate here. The verse wants sound or voice, and words of this intention actually appear in the LXX., Vulg., Symmachus, Jerome, and the Syriac. The use which St. Paul makes of these words (Romans 10:18) is as natural as striking. The march of truth has always been compared to the spread of light. But the allegorical interpretation based on the quotation, making the heavens a figure of the Church and the sun of the Gospel, loses the force and…
Read Charles John Ellicott on Psalms 19 →CambridgeThe Cambridge Bible for Schools and Colleges4. This proclamation is universal. The phrase Their line is gone out &c., is to be explained by Jeremiah 31:39; Zechariah 1:16. The measuring line marks the limits of possession. The whole earth is the sphere throughout which the heavens have to proclaim their message. The rendering of P.B.V. their sound follows LXX, Vulg., Symm., Jer., Syr., but it is not justifiable as a rendering of the present text, though it may be got by an easy emendation. A wider application is given to these words by St Paul in Romans 10:18. But his use of them is not merely the adoption of a convenient phrase. It implies a comparison of the universality of the proclamation of the Gospel with the universality of…
Read Cambridge on Psalms 19 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir line - That is, of the heavens. The word used here - קו qav - means properly a cord, or line: (a) a measuring line, Ezekiel 47:3; Job 38:5; Isaiah 44:13; and then (b) a cord or string as of a
Read Albert Barnes on Psalms 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Their line—The word generally means a measuring line, but here seems to take the sense of rule, law, as in Isaiah 28:10-17.
Read Daniel Denison Whedon on Psalms 19 →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
their voice has gone out into all the earth, their words to the ends of the world. In the heavens He has pitched a tent for the sun.
Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun,
their voice has gone out into all the earth, their words to the ends of the world. In the heavens He has pitched a tent for the sun.
Yet its voice echoes throughout the earth; its words carry to the distant horizon. In the sky he has pitched a tent for the sun.
Tyndale line
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Their line is gone out through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun,
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Their line hath gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Their line is gone forth through all the earth, and their words into the endes of the world: in them hath he set a tabernacle for the sunne.
Strictly literal
Their line is gone out through all the earth, and their language to the extremity of the world. In them hath he set a tent for the sun,
Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,
Their line has gone forth into all the earth, || And their sayings to the end of the world, || In them He placed a tent for the sun,
(19:5) [But] their melody extendeth through all the earth, and to the end of the world their words. For the sun hath he set a tabernacle among them;
Yet their words go out over all the earth, and their speech to the end of the world. He has pitched a tent for the sun among them.
From the Latin
May he be mindful of all thy sacrifices: and may thy whole burnt offering be made fat.
Simplified
Yet what they say is heard all over the earth; their message goes to the whole world. God has made a home in the heavens for the sun.
Their line has gone out through all the earth, and their words to the end of the world. In them has he put a tent for the sun,
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 aligns with the Septuagint in conveying the core message of the verse, although there are variations in wording. The Dead Sea Scrolls provide partial agreement, with some words matching the Masoretic Text while others are restored, indicating a shared tradition.
בְּכָל־ הָאָ֨רֶץ׀ יָ֘צָ֤א קַוָּ֗ם וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם לַ֝שֶּׁ֗מֶשׁ שָֽׂם־ אֹ֥הֶל בָּהֶֽם׃
5 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.
[אין] [אומר] [ואין] [דברים] [בלי] נשמע [קול׳מה]
7 words of the verse are on this fragment — 1 partly restored, 6 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 Psalms 19:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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).
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
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
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
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
קַו (qav) primarily means 'line' or 'cord', often used for measuring. It may also refer to a musical string or a rule. The term has an onomatopoeic aspect noted in the context of Isaiah, suggesting a playful or nonsensical mimicry. There is some ambiguity regarding its figurative uses, but the core meanings revolve around measurement and connection.
קַו mimicry of Isaiah's words, perh. senseless
base
קַו n.m. line
base
H6957a קַו mimicry of Isaiah's words, perh. nonsense H6957b קַו line
6957 qav kav
or qav {kawv}; from 6960 (compare 6961); a cord (as
connecting), especially for measuring; figuratively, a rule;
also a rim, a musical string or accord:--line. Compare 6978.
see HEBREW for 06960
see HEBREW for 06961
see HEBREW for 06978
קַו (qav) — cord.
1) line, measuring-line
2) (BDB) onomatapoetic mimicry of Isaiah's words, perhaps senseless
קַו (qav) — line.
1) cord, line, measuring-line
1a) cord
1b) measuring-line
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
HC/R/Ncmsc — Conjunction · preposition · noun common masculine singular constructHC/R/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…
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HRd/Ncbsa — Preposition · noun common both singular absoluteHRd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp