Hebrew Word Studies (13 words)
12) {soor}; a primitive root; to turn off (literal or figurative) -- be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), X grievous, lay away (by), leave undone, be past, pluc 12) {soor}; a primitive root; to turn off (literal or figurative) -- be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), X grievous, lay away (by), leave undone, be past, pluc
- turn aside (semantic_range)
- turn aside (semantic_range)
- be removed (semantic_range)
- come to an end (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
13judgment; — absoluteמִשְׁמָּטExodus 21:31203t., +לְשְִׁ֯מָּטEzekiel 44:24(but read Ktלִשְׁמֹּטwithᵐ5ᵑ7ᵑ6Co and others); constructמִשְׁמַּטExodus 23:650t.; suffixמִשְׁמָּטִיIsaiah 40:27+;מִשְׁמָּטָםJ 13judgment; — absoluteמִשְׁמָּטExodus 21:31203t., +לְשְִׁ֯מָּטEzekiel 44:24(but read Ktלִשְׁמֹּטwithᵐ5ᵑ7ᵑ6Co and others); constructמִשְׁמַּטExodus 23:650t.; suffixמִשְׁמָּטִיIsaiah 40:27+;מִשְׁמָּטָםJ
- justice (semantic_range)
- right (semantic_range)
- rectitude (semantic_range)
Arabicpass away, banish; compare Sabeanפנה(variously) e.g. CISiv. Nos. 1, 37, 40; Assyrianpânu,face, Phoenicianפנם, MI13, 18לפני, suffixמפניEzekiel 1:19); —Qal117Perfect3masculine singular׳פJeremiah 6 Arabicpass away, banish; compare Sabeanפנה(variously) e.g. CISiv. Nos. 1, 37, 40; Assyrianpânu,face, Phoenicianפנם, MI13, 18לפני, suffixמפניEzekiel 1:19); —Qal117Perfect3masculine singular׳פJeremiah 6
- corner (semantic_range)
Or (fully) owyeb {o-yabe'}; active participle of'ayab; hating; an adversary -- enemy, foe.see HEBREW'ayabNAS Exhaustive ConcordanceWord Originactive participle ofayab, q.v.Topical LexiconConcept and S Or (fully) owyeb {o-yabe'}; active participle of'ayab; hating; an adversary -- enemy, foe.see HEBREW'ayabNAS Exhaustive ConcordanceWord Originactive participle ofayab, q.v.Topical LexiconConcept and S
- be hostile to (semantic_range)
4המלכן; Phoenicianמלך; ZinjirliמלךDHMSendsch. 60; Assyrianmaliku,malku,prince(Assyrianšarru=king); Arabicking(original Hebrew *מַלִחinferred, LagBN 73BaNB § 112WMMAs. u. Europ.76); SabeanמלכןSabDenkmN 4המלכן; Phoenicianמלך; ZinjirliמלךDHMSendsch. 60; Assyrianmaliku,malku,prince(Assyrianšarru=king); Arabicking(original Hebrew *מַלִחinferred, LagBN 73BaNB § 112WMMAs. u. Europ.76); SabeanמלכןSabDenkmN
- counsel (semantic_range)
- advice (semantic_range)
16(Hpt); MI5, + 5 t.ישראל; in EgyptianY-si-r-'lSteindZAW xvi (1896), 331, compare BreastedBib. World ix (1897), 62 ff.PatonSyr. and Pal. 134; AssyrianSir-'-lai(=יִשְׂרְאֵלִי) SchrKG 356 ff., 364; COTG 16(Hpt); MI5, + 5 t.ישראל; in EgyptianY-si-r-'lSteindZAW xvi (1896), 331, compare BreastedBib. World ix (1897), 62 ff.PatonSyr. and Pal. 134; AssyrianSir-'-lai(=יִשְׂרְאֵלִי) SchrKG 356 ff., 364; COTG
- Israel (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
13+ (only3); constructGenesis 45:6+; suffixקִרְבִּיJoshua 9:7+, 3 feminine pluralקִרְבֶֹּנָהGenesis 41:21,בֶֹּנָה-Genesis 41:21(Ges§ 91i. Köii.1488 N.I), etc.; plural only (suffix)קְרָבַיPsalm 103:1; 13+ (only3); constructGenesis 45:6+; suffixקִרְבִּיJoshua 9:7+, 3 feminine pluralקִרְבֶֹּנָהGenesis 41:21,בֶֹּנָה-Genesis 41:21(Ges§ 91i. Köii.1488 N.I), etc.; plural only (suffix)קְרָבַיPsalm 103:1;
- war (semantic_range)
11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay, 11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay,
A primitive root; to fear; morally, to revere; caus. To frighten -- affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), X see, terrible (act, -ness A primitive root; to fear; morally, to revere; caus. To frighten -- affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), X see, terrible (act, -ness
- shoot (semantic_range)
- pour (semantic_range)
- shoot with arrows (semantic_range)
- and they shot at (semantic_range)
- the shooters (semantic_range)
Fromra'a'; bad or (as noun) evil (natural or moral) -- adversity, affliction, bad, calamity, + displease(-ure), distress, evil((- favouredness), man, thing), + exceedingly, X great, grief(-vous), harm Fromra'a'; bad or (as noun) evil (natural or moral) -- adversity, affliction, bad, calamity, + displease(-ure), distress, evil((- favouredness), man, thing), + exceedingly, X great, grief(-vous), harm
- misery (semantic_range)
- injury (semantic_range)
FrMM 256)עֹד,substantivea going round, continuance, but used mostly asadverb accusativestill, yet, again, besides: with suffixעוֺדֶנִּי(with apparently verbal form, like׃אֵינֶנִּיOl§ 222 gSta§ 352 bKö FrMM 256)עֹד,substantivea going round, continuance, but used mostly asadverb accusativestill, yet, again, besides: with suffixעוֺדֶנִּי(with apparently verbal form, like׃אֵינֶנִּיOl§ 222 gSta§ 352 bKö
Interlinear data not available for this verse yet.
Commentary
Gill's Exposition
The Lord hath taken away thy judgments,.... Both outward and inward; not only exile, poverty, contempt and reproach among the nations of the earth; but hardness of heart, blindness of mind, impenitence and unbelief, to which the Jews are now given up, in a judicial way; but at this time these shall be removed, through the goodness of God unto them, and the power of divine grace upon them: they will be brought to a sense of sin, and an acknowledgment of it; their iniquities will be pardoned; and, the cause being removed, the effects will cease; and all calamities, corrections and punishment, will end; and they will be put into the possession of their own land, and enjoy all
the privileges of the church of God; and so will have just reason to sing, shout, and rejoice: he hath cast out thine enemy; that is, the Lord has removed the enemy that was in possession of their land, and so made way, and prepared it for them; he has swept him away, as the word (p) signifies, with great force, with much ease, and like so much dirt and filth; he stood in their way, nor could they have easily removed him; but the Lord did it, or will do it; though it may be by instruments, by means of the Christian princes. This is to be understood of the eastern antichrist, the Turk, now in possession of the land of Israel (o); but shall be obliged to depart from it, when this prophecy shall take place, for a reason following: the King of Israel, even the Lord, is in the midst of thee; that is, the Lord Jesus Christ, the true Messiah; one of whose titles is the King of Israel, of the spiritual Israel, King of saints, both Jews and Gentiles; in whose hearts he rules by his Spirit and grace; and to this passage the Jews in Christ's time seem to have respect, allowing this to be the character of the Messiah, Mat 27:42 and also Nathanael, Joh 1:49 now at this time Christ will be in the midst of the converted Jews, by his spiritual and gracious presence, as their King, to reign over them, to whom they will be subject; and to protect and defend them, and deliver them out of the hands of all their enemies; and so he is in all his churches, and will be to the end of the world: thou shalt not see evil any more; the evil of affliction or punishment; the evil of captivity, disgrace, and contempt. This shows that this prophecy does not respect the Babylonish captivity, and deliverance from that; for, since that time, they have seen evil by Antiochus Epiphanes, in the times of the Maccabees; and by the Romans; and have had a large and long experience of it; but when they are converted, and returned to their own land in the latter day, all their afflictions and troubles will be at an end, they will know them no more. The Vulgate Latin version renders it, "thou shalt not fear evil any more". So the Targum, "thou shalt not be afraid from before evil any more.'' In the same sense Aben Ezra understands it, "thou shalt not be afraid of the enemy any more;'' taking the word to come from another root (q). (o) Written about 1750. Editor. (p) "everrit", Drusius; so Ben Melech; see Gen. xxiv. 31. "evacuerit", Cocceius. (q) A "timuit", so V. L. "non timebis", Pagninus, Piscator; "fore ut non timeas", Junius & Tremellius; "hinc non erit quod timeas amplius quicquam mali", Burkius.