Daniel 11:18 — Word Study
WLCוְיָשֵׂ֧ם פָּנָ֛יו לְאִיִּ֖ים וְלָכַ֣ד רַבִּ֑ים וְהִשְׁבִּ֨ית קָצִ֤ין חֶרְפָּתוֹ֙ ל֔וֹ בִּלְתִּ֥י חֶרְפָּת֖וֹ יָשִׁ֥יב לֽוֹ׃
BSAThen he will turnshûwb▸ [his attention, face] his facepânîym [presence, countenance] to the coastlandsʼîy [islands, regions by the sea] and capturelâkad [seize, take control of] many of themrab [a large number, numerous] But a commanderqâtsîyn [chief, leader] will put an endshâbath [cause to cease, stop] to his reproachcherpâh [shame, scorn] and will turn it backshûwb [return, bring back]
| Greek | English | Parsing |
|---|---|---|
| וְיָשֵׂ֧ם | and he will set | Conjunction, verb qal jussive third person masculine singular |
| פָּנָ֛יו | face his | Noun common masculine plural construct, suffix |
| לְאִיִּ֖ים | to [the] coastlands | Preposition, noun common masculine plural absolute |
| וְלָכַ֣ד | and he will capture | Verb, Qal, sequential perfect third person masculine singular |
| רַבִּ֑ים | many [people] | Adj |
| וְהִשְׁבִּ֨ית | and he will put an end to | Verb, Hiphil, sequential perfect third person masculine singular |
| קָצִ֤ין | a commander | Noun common, masculine singular absolute |
| חֶרְפָּתוֹ֙ | scorn his | Noun common feminine singular construct, suffix |
| ל֔וֹ | for him | Preposition, suffix |
| בִּלְתִּ֥י | not | Noun common, both singular absolute |
| חֶרְפָּת֖וֹ | scorn his | Noun common feminine singular construct, suffix |
| יָשִׁ֥יב | he will turn back | Verb, Hiphil, imperfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he will turn his face to the coastlands and capture many of them. But a commander will put an end to his reproach and will turn it back upon him. |
| KJV | After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. |
| ASV | After this shall he turn his face unto the isles, and shall take many: but a prince shall cause the reproach offered by him to cease; yea, moreover, he shall cause his reproach to turn upon him. |
| YLT | 'And he turneth back his face to the isles, and hath captured many; and a prince hath caused his reproach of himself to cease; without his reproach he turneth [it] back to him. |
| WEB | After this he will turn his face to the islands, and will take many, but a prince will cause the reproach offered by him to cease. Yes, moreover, he will cause his reproach to turn on him. |
| BBE | After this, his face will be turned to the islands, and he will take a number of them: but a chief, by his destruction, will put an end to the shame offered by him; and more than this, he will make his shame come back on him. |
Where they part company is in the rendering of specific phrases, particularly regarding the actions of the king and the consequences he faces.
The sentence features a main clause followed by several subordinate phrases that detail the actions and consequences of the king's decisions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָצִין
verbלָכַד
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 — Daniel 11:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Future Conflictsgenerated
Daniel 11:18 describes a king who will focus his attention on the coastlands, capturing many territories. However, a commander will arise to end his disgrace and turn it back upon him. This passage is part of a larger narrative that details the struggles between different kingdoms, emphasizing the transient nature of power and the consequences of pride.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 10:4–5 | And the sons of Javan: Elishah, Tarshish, the Kittites, and the Rodanites. |
| 2 | Jeremiah 2:10 | Cross over to the coasts of Cyprus and take a look; send to Kedar and consider carefully; see if there has ever been anything like this: |
| 3 | Jeremiah 31:10 | Hear, O nations, the word of the LORD, and proclaim it in distant coastlands: “The One who scattered Israel will gather them and keep them as a shepherd keeps his flock. |
| 4 | Ezekiel 27:6 | Of oaks from Bashan they made your oars; of wood from the coasts of Cyprus they made your deck, inlaid with ivory. |
| 5 | Zephaniah 2:11 | The LORD will be terrifying to them when He starves all the gods of the earth. Then the nations of every shore will bow in worship to Him, each in its own place. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יָשֵׂ֧ם, ya.sevgenerated
The Hebrew verb שׂים (sum) means to set, place, or appoint, indicating an action of directing attention or intention. It is often used in various biblical contexts to denote the act of establishing something or someone in a specific role or position.
In this verse, יָשֵׂם is in the jussive form, suggesting a future intention or command. The context implies a deliberate action by the king, showcasing his strategic focus on the coastlands.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase he will turn his face.
Sentence Structuregenerated
The main verb יָשֵׂ֧ם governs the sentence, with several phrases elaborating on the actions of the king. The structure highlights a sequence of actions: turning his face, capturing, and the eventual response of the commander.
The sentence is complex, with multiple clauses that illustrate the cause-and-effect relationship between the king's actions and the consequences he faces.
Septuagint Backgroundgenerated
The Septuagint translates יָשֵׂ֧ם as δώσει (dōsei), which means 'he will give' or 'he will turn.' This choice reflects a slight shift in focus, emphasizing the act of directing rather than merely placing.
This translation choice may suggest a broader interpretation of the king's intentions, indicating not just a physical turning but also a strategic giving of attention.
In plain words — the whole versegenerated
Daniel 11:18 describes a king who will turn his attention to the coastlands and capture many territories. However, a commander will arise to put an end to the king's shame and turn it back upon him, illustrating the eventual downfall of prideful leaders.
Frequently Asked Questionsgenerated
This phrase indicates a strategic focus on coastal regions, suggesting military or political ambitions directed towards those territories.
The commander likely represents a military leader who will counter the king's actions, ultimately leading to his downfall.
The reproach signifies shame or disgrace that the king will face as a consequence of his actions, reflecting the theme of pride leading to downfall.
This verse is part of a prophetic vision that outlines the conflicts between kingdoms, emphasizing the transient nature of power and the consequences of hubris.
Reflection Questionsgenerated
- What are some ways that pride can lead to downfall in leadership, as illustrated in this verse?
- How can we recognize and address moments of shame or reproach in our own lives?
- In what ways can we learn from the actions of leaders in this passage to guide our own decisions?
- What does this verse teach us about the importance of humility in positions of power?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 11:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfter this he shall turn his face unto the isles, and shall take many,.... Finding himself disappointed in his design on the kingdom of Egypt, he turned his face, and steered his course another way,
Read John Gill on Daniel 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAfter this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.
Read Robert Jamieson on Daniel 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfter this shall he turn his face unto the isles, and shall take many, i.e. the isles and sea-coasts of that part of the Mediterranean and Ægean Sea, as Cyprus, Rhodes, &c.; also Asia the Less with the Grecian coasts, for the Hebrews call countries bordering on the sea isles; particularly Greece and Italy. The meaning is, that this Antiochus craftily desisted for a time from his enterprise against Egypt, for fear of the Romans. and, dissembling with them both, presumed he should outwit them all, and therefore persuaded as many of the Greeks as he could to take part with him against the Romans, slighting and reviling them. But a prince for his own behalf shall cause the reproach offered by…
Read Matthew Poole on Daniel 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 11:18 After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon him.Ver. 18. After this he shall turn his face unto the isles.] Missing of his design for Egypt, and losing also much in Asia Minor, which Epiphanes got of him by means of his Queen Cleopatra, Antiochus, as an enraged lion, falleth upon foreign countries, as Hellespont, Chersonesus, Euboea, Rhodes, Cyprus, Samos, Colophon, &c. He marcheth also with his army into Greece, being stirred up thereunto by Hannibal, who, being vanquished in Africa by Scipio, had fled to…
Read John Trapp on Daniel 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Shall he turn.—He goes northward, this being the direction indicated by “the isles.” This has been explained of the victories gained by Antiochus the Great in Asia Minor. He is stated to have reduced various towns and islands, and finally to have taken Ephesus. He was in this way brought into contact with the Romans, and was defeated by L. Scipio, who is identified with “the prince” mentioned in this verse. The Greek versions exhibit considerable variations. A prince.—It is doubtful whether this is to be taken as nominative or as accusative. The English Version treats it as nominative, St. Jerome and Theodotion as accusative. In accordance with the latter rendering, the meaning is…
Read Charles John Ellicott on Daniel 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Shall he turn his face unto the isles] Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others. But a prince for his own behalf] Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylae, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the…
Read AdamClarke on Daniel 11 →CambridgeThe Cambridge Bible for Schools and Colleges18. And he shall turn his face to the isles (or coast-lands), and shall take many; but a commander shall cause his reproach to cease to him; nay, he shall even return his reproach unto him] Antiochus cherished ambitious designs towards the West. In 196 most of the cities in Asia Minor submitted to him; in the same year he even crossed the Hellespont and seized the Thracian Chersonese, and in 195 set about organizing it as a satrapy for his son Seleucus. In 192 he landed in Greece, and occupied various places to the N. of the Isthmus of Corinth, but was defeated by the Romans in 191 at Thermopylae, and compelled to retire to Ephesus. The Romans next determined to expel Antiochus from Asia.…
Read Cambridge on Daniel 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAfter this shall he turn his face unto the isles - The islands of the Mediterranean, particularly those in the neighborhood of and constituting a part of Greece.
Read Albert Barnes on Daniel 11 →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
Then he will turn his face to the coastlands and capture many of them. But a commander will put an end to his reproach and will turn it back upon him.
After this he will turn his face to the islands, and will take many, but a prince will cause the reproach offered by him to cease. Yes, moreover, he will cause his reproach to turn on him.
Then he will turn his face to the coastlands and capture many of them. But a commander will put an end to his reproach and will turn it back upon him.
Then he will turn his attention to the coastal regions and will capture many of them. But a commander will bring his shameful conduct to a halt; in addition, he will make him pay for his shameful conduct.
Tyndale line
After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.
After this shall he turn his face unto the isles, and shall take many: but a prince shall cause the reproach offered by him to cease; yea, moreover, he shall cause his reproach to turn upon him.
After this shall he turn his face unto the isles, and shall take many: but a prince shall cause the reproach offered by him to cease; yea, moreover, he shall cause his reproach to turn upon him.
After this shall he turn his face to the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.
After this shall he turne his face vnto the yles, and shall take many, but a prince shall cause his shame to light vpon him, beside that he shall cause his owne shame to turne vpon himselfe.
Strictly literal
And he shall turn his face unto the isles, and shall take many; but a captain for his own behalf shall cause the reproach offered by him to cease: he shall turn it upon him, without reproach for himself.
'And he turneth back his face to the isles, and hath captured many; and a prince hath caused his reproach of himself to cease; without his reproach he turneth [it] back to him.
And he turns back his face to the islands, and has captured many; and a prince has caused his reproach of himself to cease; without his reproach he turns [it] back to him.
And he will direct his face unto the isles, and capture many; but a chieftain will cause to cease his reproach against him: without his giving back to him his own reproach.
After this, the king of the North will pay attention to the coastlands and will capture many of them. But a commander will end his arrogance and will cause his arrogance to turn back upon him.
From the Latin
And he shall turn his face to the islands, and shall take many: and he shall cause the prince of his reproach to cease, and his reproach shall be turned upon him.
Simplified
Then he will turn to attack the coastlands and will conquer many, but a commander will put a stop to his arrogant behavior, paying him back for it.
After this, his face will be turned to the islands, and he will take a number of them: but a chief, by his destruction, will put an end to the shame offered by him; and more than this, he will make his shame come back on him.
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 show some agreement in the overall structure of the verse, though only 7 out of 13 words match directly. The Septuagint's word order and specific articles differ, indicating a distinct interpretive approach.
וְיָשֵׂ֧ם פָּנָ֛יו לְאִיִּ֖ים וְלָכַ֣ד רַבִּ֑ים וְהִשְׁבִּ֨ית קָצִ֤ין חֶרְפָּתוֹ֙ ל֔וֹ בִּלְתִּ֥י חֶרְפָּת֖וֹ יָשִׁ֥יב לֽוֹ׃
7 of the 13 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.
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 Daniel 11:18
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 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
HC/Vqj3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
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…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
קָצִין (qatsiyn) refers to a chief or ruler, often in a military context, such as a commander or dictator. It conveys the idea of authority and leadership, derived from the root meaning to determine. The term encompasses various forms of leadership, including magistrates and guides, as noted in different lexicons.
קָצִין n.m. chief, ruler
chief, commander, in war
dictator
more gen., ruled, man in authority
base
H7101 קָצִין chief, ruler . chief, commander, in war
. dictator
. more gen., ruled, man in authority
7101 qatsiyn kaw-tseen'
from 7096 in the sense of determining; a magistrate (as
deciding) or other leader:--captain, guide, prince, ruler.
Compare 6278.
see HEBREW for 07096
see HEBREW for 06278
קָצִין (qa.tsin) — chief.
1) chief, ruler, commander
1a) chief, commander (in war)
1b) dictator
1c) ruler (of one in authority)
N-ms — Noun common · masculine singular absoluteHNcmsa
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
HNcbsa — Noun common · both singular absoluteHNcbsa
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms