Zechariah 2:13 — Word Study
WLCהַ֥ס כָּל־ בָּשָׂ֖ר מִפְּנֵ֣י יְהוָ֑ה כִּ֥י נֵע֖וֹר מִמְּע֥וֹן קָדְשֽׁוֹ׃ ס
BSAthe LORDYᵉhôvâh [Yehovah, the covenant God] forkîy [because, since]
| Greek | English | Parsing |
|---|---|---|
| הַ֥ס | hush! | Verb, Piel, imperative second person masculine singular |
| כָּל־ | O all | Noun common, masculine singular construct |
| בָּשָׂ֖ר | flesh | Noun common, masculine singular absolute |
| מִפְּנֵ֣י | from before | Preposition, noun common masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| כִּ֥י | for | Particle |
| נֵע֖וֹר | he has roused himself | Verb, Niphal, perfect third person masculine singular |
| מִמְּע֥וֹן | from [the] dwelling place of | Preposition, noun common masculine singular construct |
| קָדְשֽׁוֹ׃ ס | holiness his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be silent before the LORD, all people, for He has roused Himself from His holy dwelling.” |
| KJV | Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation. |
| ASV | Be silent, all flesh, before Jehovah; for he is waked up out of his holy habitation. |
| YLT | Hush, all flesh, because of Jehovah, For He hath been roused up from His holy habitation!' |
| WEB | Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!” |
| BBE | Let all flesh be quiet and make no sound before the Lord: for he is awake and has come from his holy resting-place. |
Where they part company is נֵע֖וֹר — see How Translations Differ.
The sentence has a main clause followed by a reason, with additional phrases providing context and detail about the subjects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 — Zechariah 2:13
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 — A Call to Silence Before the Lordgenerated
Zechariah 2:13 emphasizes a moment of reverence before the Lord as He prepares to act. The surrounding verses express God's intention to dwell among His people, indicating a significant divine presence and interaction. This call to silence underscores the weight of God's presence and the need for humanity to recognize His authority, as seen in the context of God's promises to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:10 | “Be still and know that I am God; I will be exalted among the nations, I will be exalted over the earth.” |
| 2 | Habakkuk 2:20 | But the LORD is in His holy temple; let all the earth be silent before Him. |
| 3 | Zephaniah 1:7 | Be silent in the presence of the Lord GOD, for the Day of the LORD is near. Indeed, the LORD has prepared a sacrifice; He has consecrated His guests. |
| 4 | Romans 3:19 | Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. |
| 5 | Romans 9:20 | But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — הַ֥ס, hasgenerated
The imperative הַ֥ס (has) commands silence, derived from a root meaning to hush or keep quiet. It is used to instruct people to be still, reflecting a moment of solemnity in the presence of God.
This command is significant in the context of divine revelation, where silence allows for the acknowledgment of God's actions and presence. The use of the imperative form emphasizes the urgency and importance of this call.
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 finite verbs הַ֥ס and נֵע֖וֹר govern the verse, with the first commanding silence and the second indicating God's awakening. The structure emphasizes the command to hush followed by the reason for it.
The arrangement of the phrases highlights the imperative nature of the call to silence, setting the stage for the acknowledgment of God's active presence among His people.
Septuagint Backgroundgenerated
The Septuagint uses διότι for כִּי, indicating a causal relationship. This choice emphasizes the reason for silence as being rooted in God's awakening.
The translation reflects a broader interpretation of the Hebrew, focusing on the divine authority and the need for reverence in response to God's actions.
In plain words — the whole versegenerated
Zechariah 2:13 calls all people to be silent before the Lord, highlighting His authority as He awakens from His holy dwelling. This moment of silence is a recognition of God's presence and the seriousness of His actions.
Frequently Asked Questionsgenerated
Being silent before the Lord signifies a moment of reverence and acknowledgment of His authority and presence.
God's awakening indicates His readiness to act and engage with His people, prompting a response of silence and attention.
This verse connects to God's promises of dwelling among His people, reminding them of His active presence and involvement in their lives.
The term 'flesh' refers to humanity, emphasizing the collective response required from all people in light of God's actions.
Reflection Questionsgenerated
- How can I cultivate a sense of reverence in my own life when approaching God?
- What are some ways I can recognize and respond to God's presence in my daily activities?
- Why is it important to take moments of silence in our worship and prayer?
- In what ways does understanding God's authority shape my relationship with Him?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to emphasize the need for silence before God, reflecting on His authority and action. His commentary highlights the seriousness of God's awakening.
Let all flesh be silent before the face of the Lord, for He has risen from His holy dwelling. LXX: Let all flesh fear before the face of the Lord, for He has risen from His holy clouds.Early Church Fathers on Zechariah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe silent, O all flesh, before the Lord,.... Be filled with fear, awe, and astonishment, at the wonderful work of God; the destruction of antichrist; the conversion of the Jews, and the calling of
Read John Gill on Zechariah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe silent, O all flesh, before the LORD: for he is raised up out of his holy habitation. Be silent, O all flesh, before the Lord - before Yahweh (H3068). Language derived from Habakkuk 2:20.
Read Robert Jamieson on Zechariah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe silent; murmur not, you that love not Zion; dispute not, you that, think these promises are too good, too great; but, in silence, reverence and adore God in all his excellences and ways; wait, and expect the accomplishment of all by him who never utters more than he can and will do for his people. O all flesh; both Jew and Gentile; you are weak, short-sighted, and worthless; you are flesh, be silent and wait. Before the Lord; the wise, mighty, gracious, and faithful One; who never suffered a word of his to fall unfulfilled, nor will let any of these promises to fail. He is raised up: he speaks to our capacity; God is said to be raised in allusion to men who get up, or rise up, and set…
Read Matthew Poole on Zechariah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 2:13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.Ver. 13. Be silent, O all flesh, before the Lord] Heb. δρ Peace and be still, as our Saviour once said to the raging sea, Mark 4:39, whereupon the wind ceased (which before had blown and blustered till it was weary again, as the Greek word there importeth) and there was a great calm, all was suddenly hushed, and silent (εκοπασεν). The enemies of the Church are no less brutish and boisterous than the fierce winds and waves (αγπιακυματα), Psalms 107:25-27. But God, who sets a bound to the mighty waters which they may not pass, Psalms 104:9, he also restraineth the remainder of man’ s wrath…
Read John Trapp on Zechariah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Be silent.—Better, Hush! (Comp. Habakkuk 2:20.) Raised.—Better, roused. The figure is that of a lion roused up from its lair. (Comp. the still bolder metaphor of Psa 78:65.) LXX. misread the word for “habitation,” which they render correctly elsewhere, and give ἐκνεφελῶνἁγίωναὐτοῦ, “from His holy clouds.”
Read Charles John Ellicott on Zechariah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Be silent, O all flesh] Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.
Read AdamClarke on Zechariah 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. be silent] Comp. Habakkuk 2:20; Zephaniah 1:7. raised up] waked up. R. V. his holy habitation] From heaven, “the habitation of His holiness” (Deuteronomy 26:15; Jeremiah 25:30), where He had seemed to dwell, far off from the affairs of earth, Jehovah should arise, or awake, and come forth to judgment, to succour His people and discomfit His enemies. Let all flesh be hushed before Him in awful silence. The Fourth Vision. Joshua the High Priest before the Angel of Jehovah, Zechariah 3:1-10. The former visions had foretold that the “rest” of the nations should be disturbed (Zechariah 1:8-17), that the enemies of Israel should be “cast out” (Zechariah 1:18-21), and that Jerusalem should…
Read Cambridge on Zechariah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBe silent - Literally, “hush all flesh, before the Lord” (see at Habakkuk 2:20, p.
Read Albert Barnes on Zechariah 2 →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
Be silent before the LORD, all people, for He has roused Himself from His holy dwelling.”
Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!”
Be silent before the LORD, all people, for He has roused Himself from His holy dwelling.”
Be silent in the Lord’s presence, all people everywhere, for he is being moved to action in his holy dwelling place.
Tyndale line
Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.
Be silent, all flesh, before Jehovah; for he is waked up out of his holy habitation.
Be silent, all flesh, before the LORD: for he is waked up out of his holy habitation.
Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.
Let all flesh be still before the Lord: for he is raised vp out of his holy place.
Strictly literal
Let all flesh be silent before Jehovah; for he is risen up out of his holy habitation.
Hush, all flesh, because of Jehovah, For He hath been roused up from His holy habitation!'
Hush, all flesh, because of YHWH, || For He has been roused up from His holy habitation!”
(2:17) Be silent, all flesh! before the Lord; for he is waked up out of his holy habitation.
Be silent, all flesh, before Yahweh, for he has been roused from out of his holy place!
From the Latin
Let all flesh be silent at the presence of the Lord: for he is risen up out of his. holy habitation.
Simplified
Be silent before the Lord, everyone, for he has risen from the holy place where he lives.
Let all flesh be quiet and make no sound before the Lord: for he is awake and has come from his holy resting-place.
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 agree closely, with the Septuagint providing a different word order but maintaining the same essential meaning. The Dead Sea Scrolls show some restoration, but the core message aligns with the Masoretic Text.
הַ֥ס כָּל־ בָּשָׂ֖ר מִפְּנֵ֣י יְהוָ֑ה כִּ֥י נֵע֖וֹר מִמְּע֥וֹן קָדְשֽׁוֹ׃ ס
9 of the 9 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.
[כי] [הנ׳ני] [מניף] [את] [יד׳י] עלי׳הם והיו [שלל] [לעבדי׳הם] וידעתמה כי [יהוה] [צבאות] [שלח׳ני]
2 words on the leather — 2 partly restored, 10 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 Zechariah 2:13
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.
הַס (has) is an interjection meaning 'hush!' or 'keep silence.' It is derived from a primitive root that conveys the idea of being silent or still. The entries indicate its use in commanding silence, with references to its inflection as a verb. Notably, Brown-Driver-Briggs suggests it may be onomatopoeic.
הַס, הָ֑ס interj. hush!, keep silence (prob. onomatop.) Inflected as though a verb. Hence as denom. Hiph. and Caleb stilled the people.
base
H2013 הַס, הָ֑ס interj. hush!, keep silence
2013 hacah haw-saw'
a primitive root; to hush:--hold peace (tongue), (keep)
silence, be silent, still.
הַס (ha.sah) — to silence.
interj
1) (Piel) hush, keep silence, be silent, hold peace, hold tongue, still
v
2)(CLBL) to hush
2a) (Hiphil) to command to be silent
HVpv2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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)
N-proper — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
מָעוֹן (ma`own) refers to a dwelling or habitation, encompassing places like homes for people and lairs for animals. It can also denote a refuge or asylum. The word is derived from a root associated with the concept of an abode, and it appears in contexts related to both divine and human residences.
מָעוֹן n.[m.] dwelling, habitation
base
H4583 מָעוֹן dwelling, habitation
4583 ma`own maw-ohn'
or maiyn (1 Chronicles 4:41) {maw-een'}; from the same as
5772; an abode, of God (the Tabernacle or the Temple), men
(their home) or animals (their lair); hence, a retreat
(asylum):--den, dwelling((-)place), habitation.
see HEBREW for 05772
מָעוֹן (ma.on) — habitation.
1) dwelling, habitation, refuge
1a) lair, refuge (of jackals)
1b) dwelling
HR/Ncmsc — 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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms