Ezekiel 24:23 — Word Study
WLCוּפְאֵרֵכֶ֣ם עַל־ רָאשֵׁיכֶ֗ם וְנַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם לֹ֥א תִסְפְּד֖וּ וְלֹ֣א תִבְכּ֑וּ וּנְמַקֹּתֶם֙ בַּעֲוֹנֹ֣תֵיכֶ֔ם וּנְהַמְתֶּ֖ם אִ֥ישׁ אֶל־ אָחִֽיו׃
BSAYour turbanspᵉʼêr [headdress, fancy head-dress] will remain onʻal your headsrôʼsh and your sandalsnaʻal on your feetregel You will notlôʼ mournçâphad▸ [lament, express deep sadness] orlôʼ weepbâkâh▸ [cry, shed tears] but you will waste awaymâqaq [rot, decay] because of your sinsʻâvôn [iniquity, moral evil] and you will groannâham [growl, make a low sound] amongʼêl yourselvesʼâch [one toward another, to each other]
| Greek | English | Parsing |
|---|---|---|
| וּפְאֵרֵכֶ֣ם | and turbans your | Conjunction, noun common masculine plural construct, suffix |
| עַל־ | [will be] on | Preposition |
| רָאשֵׁיכֶ֗ם | heads your | Noun common masculine plural construct, suffix |
| וְנַֽעֲלֵיכֶם֙ | and sandals your | Conjunction, noun common masculine plural construct, suffix |
| בְּרַגְלֵיכֶ֔ם | [will be] on feet your | Preposition, noun common feminine dual construct, suffix |
| לֹ֥א | not | Particle |
| תִסְפְּד֖וּ | you must lament | Verb, Qal, imperfect second person masculine plural |
| וְלֹ֣א | and not | Conjunction, particle |
| תִבְכּ֑וּ | you must weep | Verb, Qal, imperfect second person masculine plural |
| וּנְמַקֹּתֶם֙ | and you will waste away | Verb, Niphal, sequential perfect second person masculine plural |
| בַּעֲוֹנֹ֣תֵיכֶ֔ם | in iniquities your | Preposition, noun common feminine plural construct, suffix |
| וּנְהַמְתֶּ֖ם | and you will groan | Verb, Qal, sequential perfect second person masculine plural |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| אָחִֽיו׃ | brother 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 | Your turbans will remain on your heads and your sandals on your feet. You will not mourn or weep, but you will waste away because of your sins, and you will groan among yourselves. |
| KJV | And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. |
| ASV | And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another. |
| YLT | And your bonnets [are] on your heads, And your shoes [are] on your feet, Ye do not mourn nor do ye weep, And ye have wasted away for your iniquities, And ye have howled one unto another. |
| WEB | Your turbans will be on your heads, and your sandals on your feet. You won’t mourn or weep; but you will pine away in your iniquities, and moan one toward another. |
| BBE | And your head-dresses will be on your heads and your shoes on your feet: there will be no sorrow or weeping; but you will be wasting away in the punishment of your evil-doing, and you will be looking at one another in wonder. |
Where they part company is in the verbs of mourning — see How Translations Differ.
The structure highlights the contrast between the people's outward appearance and their internal suffering, with a main clause followed by several subordinate clauses detailing their actions.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָפַד
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 — Ezekiel 24:23
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 Judgment of Jerusalemgenerated
Ezekiel 24:23 presents a stark image of the people's emotional state amid impending judgment. They are instructed not to mourn or weep, even as they face the consequences of their sins. This reflects a deeper spiritual condition, where outward expressions of grief are withheld, yet inward anguish remains. This passage is part of a broader narrative where Ezekiel serves as a sign to the people, illustrating the seriousness of their transgressions as seen in Ezekiel 24:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 4:17 | So they will lack food and water; they will be appalled at the sight of one another wasting away in their iniquity. |
| 2 | Ezekiel 33:10 | Now as for you, son of man, tell the house of Israel that this is what they have said: ‘Our transgressions and our sins are heavy upon us, and we are wasting away because of them! How can we live?’ |
| 3 | Leviticus 26:39 | Those of you who survive in the lands of your enemies will waste away in their iniquity and will decay in the sins of their fathers. |
| 4 | Isaiah 59:11 | We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וּפְאֵרֵכֶם, u.fe.'e.re.Khemgenerated
The word פְּאֵר (pe'er) refers to a decorative head-dress or turban, suggesting a sense of beauty and ornamentation. Its use in this context indicates the people's maintained appearance despite the gravity of their situation. The parsing shows it as a noun in the plural form, indicating multiple turbans belonging to the people.
This noun emphasizes the contrast between their outward adornments and their inner turmoil. The term is derived from a root that pertains to embellishment, highlighting the superficiality of their situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is understood through the series of clauses that follow the initial statement about turbans and sandals. The structure emphasizes the contrast between the people's external adornments and their internal state of decay.
The clauses unfold sequentially, describing the people's actions (or lack thereof) in relation to their sins, culminating in their groaning among one another. The Hebrew word order places emphasis on the actions of not mourning or weeping, reinforcing the emotional suppression they are experiencing.
Septuagint Backgroundgenerated
The Septuagint translates וּפְאֵרֵכֶם with ὑμῶν, which indicates a direct correspondence to the Hebrew term for turbans. This choice reflects the translators' understanding of the cultural significance of head-dresses in the context of mourning and judgment.
The Greek rendering does not expand on the decorative aspect of the turbans, focusing instead on the possession, which may suggest a different interpretive emphasis in the Greek tradition.
In plain words — the whole versegenerated
Ezekiel 24:23 tells us that the people will keep their turbans and sandals on, not showing outward signs of mourning or weeping. Instead, they will suffer internally because of their sins and will groan to one another. This reflects their emotional state as they face judgment.
Frequently Asked Questionsgenerated
This indicates a state of denial or emotional suppression, where the people are instructed to refrain from expressing their grief outwardly, despite the weight of their sins.
Turbans and sandals symbolize their status and identity. Maintaining these outward signs of normalcy contrasts sharply with their internal decay due to sin.
Groaning among themselves suggests a shared understanding of their plight, indicating that while they may not express their grief publicly, they are still aware of their suffering.
This passage underscores the theme of judgment and the consequences of sin, a central message in Ezekiel's prophecies, where the external actions of the people do not align with their internal reality.
Reflection Questionsgenerated
- What are some ways I might be suppressing my emotions in difficult times, similar to how the people are instructed not to mourn?
- How can I ensure that my outward appearance reflects my inner state, especially in my relationship with God?
- In what ways can I support others who may be struggling with their own internal battles, as the people groan among themselves?
- What does this passage teach about the consequences of sin and the importance of acknowledging our struggles?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 24:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd your tires shall be upon your heads, and your shoes upon your feet..... As will be necessary while travelling, and when carrying captive to a foreign country, as now will be their case: ye shall
Read John Gill on Ezekiel 24 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Read Robert Jamieson on Ezekiel 24 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSee ,17. Ye shall pine away; you shall languish with grief and secret sorrow, when you shall not dare to show it openly, lest you irritate your tyrannical masters, who will expect that nothing grieve you that rejoiceth them. For your iniquities; the punishment of your iniquities, which have made your land, city, temple, and families desolate and miserable. And mourn one toward another; in secret, Jew with Jew, you shall bewail what you durst not openly.
Read Matthew Poole on Ezekiel 24 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 24:23 And your tires [shall be] upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.Ver. 23. But ye shall pine away for your iniquities.] Non tam stupidi prae maestitia, quam prae malitia stipites. This was long since threatened, and it is reserved to the last, as not the least of those dismal judgments. Oecolamp.
Read John Trapp on Ezekiel 24 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Ye shall pine away.—In the tumult, distress, and captivity of the approaching judgment there would be no opportunity for the outward display of grief; but all the more should it press upon them inwardly, and, according to the terrible threatening of Lev 26:39, they should “pine away in their iniquity” in their enemies’ land. In the original the preposition is the same here as in Leviticus, “in your iniquity.”
Read Charles John Ellicott on Ezekiel 24 →
CambridgeThe Cambridge Bible for Schools and Colleges23. pine away for] in your iniquities; Ezekiel 33:10; Leviticus 26:39. mourn one towards] moan. The unparalleled severity of the stroke will paralyse grief and prevent it expressing itself.
Read Cambridge on Ezekiel 24 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Ye shall not mourn nor weep — Does this mean that the people shall be stunned and speechless over the destruction of Jerusalem as was Ezekiel over the loss of his wife, or that they are forbidden
Read Daniel Denison Whedon on Ezekiel 24 →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
Your turbans will remain on your heads and your sandals on your feet. You will not mourn or weep, but you will waste away because of your sins, and you will groan among yourselves.
Your turbans will be on your heads, and your sandals on your feet. You won’t mourn or weep; but you will pine away in your iniquities, and moan one toward another.
Your turbans will remain on your heads and your sandals on your feet. You will not mourn or weep, but you will waste away because of your sins, and you will groan among yourselves.
Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot for your iniquities and groan among yourselves.
Tyndale line
And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another.
And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another.
And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one towards another.
And your tyre shalbe vpon your heads, and your shooes vpon your feete: ye shall not mourne nor weepe, but ye shall pine away for your iniquities, and mourne one toward another.
Strictly literal
and your turbans shall be upon your heads, and your sandals upon your feet: ye shall not mourn nor weep; but ye shall waste away in your iniquities and moan one toward another.
And your bonnets [are] on your heads, And your shoes [are] on your feet, Ye do not mourn nor do ye weep, And ye have wasted away for your iniquities, And ye have howled one unto another.
And your headdresses [are] on your heads, || And your shoes [are] on your feet, || You do not mourn nor do you weep, || And you have wasted away for your iniquities, || And you have howled to one another.
And your bonnets shall be around your heads, and your shoes shall be on your feet: ye shall not mourn nor shall ye weep; but ye shall pine away in your iniquities, and groan, looking one at the other.
Instead, your turbans will be on your heads, and your sandals on your feet; you will not mourn nor weep, for you will melt away in your iniquities, and each man will groan for his brother.
From the Latin
You shall have crowns on your heads, and shoes on your feet: you shall not lament nor weep, but you shall pine away for your iniquities, and every one shall sigh with his brother.
Simplified
You will keep your turbans on your heads and your sandals on your feet. You won't mourn or weep, but you will die inside because of your sins, and you will groan to one another.
And your head-dresses will be on your heads and your shoes on your feet: there will be no sorrow or weeping; but you will be wasting away in the punishment of your evil-doing, and you will be looking at one another in wonder.
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 a word-by-word correspondence present throughout the verse. This consistency highlights the shared understanding of the text across these traditions.
וּפְאֵרֵכֶ֣ם עַל־ רָאשֵׁיכֶ֗ם וְנַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם לֹ֥א תִסְפְּד֖וּ וְלֹ֣א תִבְכּ֑וּ וּנְמַקֹּתֶם֙ בַּעֲוֹנֹ֣תֵיכֶ֔ם וּנְהַמְתֶּ֖ם אִ֥ישׁ אֶל־ אָחִֽיו׃
15 of the 15 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 Ezekiel 24:23
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.
פְּאֵר (pe'er) refers to a head-dress or turban, possibly originating from an ornamental item. The term is associated with embellishments and beauty, suggesting a decorative function. It is derived from a related root, פָּאַר (pa'ar), which also pertains to adornment.
פְּאֵר n.m. head-dress, turban (? orig. ornament)
base
H6287 פְּאֵר head-dress, turban (? orig. ornament)
6287 p'er peh-ayr'
from 6286; an embellishment, i.e. fancy head-dress:--beauty,
bonnet, goodly, ornament, tire.
see HEBREW for 06286
פְּאֵר (pe.er) — headdress.
head-dress, ornament, turban
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
Conj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {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, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
סָפַד (sāphad) is a Hebrew verb meaning to wail or lament. It describes actions of grief, such as tearing hair and beating the breast, common in mourning practices. The word appears in various forms, including Qal (to wail) and Niphal (to be lamented). The entries consistently emphasize its connection to expressions of sorrow.
[סָפַד] vb. wail, lament
Qal wail, lament
Niph. they shall not be bewailed
base
H5594 סָפַד wail, lament
5594 caphad saw-fad'
a primitive root; properly, to tear the hair and beat the
breasts (as Orientals do in grief); generally to lament; by
implication, to wail:--lament, mourn(-er), wail.
סָפַד (sa.phad) — to mourn.
1) to wail, lament, mourn
1a) (Qal)
1a1) to wail, lament
1a2) wailers (participle)
1b) (Niphal) to be lamented, be bewailed
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
la-ment'.
See MUSIC.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {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, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
מָקַק (maqaq) is a Hebrew verb meaning to decay, rot, or fester. It describes processes of physical deterioration, such as wounds festering or flesh rotting, and can also imply a figurative sense of pining away, often as a consequence of iniquity. The entries indicate a range of uses, including both the Niphal and Hiphil forms, where the latter signifies causing something to rot.
[מָקַק] vb. decay, rot, fester, fig. pine away Niph. fester, of wounds
rot, rot away
moulder away
of pining away by reason of, as punishment for, iniquity
Hiph. a causing his flesh to rot
base
H4743 [מָקַק] decay, rot, fester, fig. pine away . . fester, of wounds
. rot, rot away
. moulder away
. of pining away by reason of, as punishment for, iniquity
. a causing his flesh to rot
4743 maqaq maw-kak'
' a primitive root; to melt; figuratively, to flow, dwindle,
vanish:--consume away, be corrupt, dissolve, pine away.
מָקַק (ma.qaq) — to rot.
1) to decay, pine away, rot, fester
1a) (Niphal)
1a1) to fester (of wounds)
1a2) to rot, rot away
1a3) to moulder away
1a4) to pine away
1b) (Hiphil) to cause to rot
Conj | V-Niphal-2mp — Verb · Niphal · sequential perfect second person masculine pluralHc/VNq2mp
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2mp
נָהַם (naham) is a primitive root meaning to growl or groan. It describes the sounds made by a lion or the groans of someone in suffering. The entries consistently emphasize these meanings without significant disagreement.
[נָהַם] vb. growl, groan
base
H5098 [נָהַם] growl, groan
5098 naham naw-ham'
a primitive root; to growl:--mourn, roar(-ing).
נָהַם (na.ham) — to groan.
1) to growl, groan
1a) (Qal)
1a1) to growl (of lion)
1a2) to groan (of sufferer)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
gron (na'aq, 'anaq; stenazo, embrimaomai): The English word, noun and verb, is an attempt to imitate the vocal sound which is expressive of severe pain or distress, physical or mental. It is cognate with the Scottish dialect word girn, and with grin in its original obsolete sense, as used in the Anglican Prayer-book version of Ps 59:6,14, "grin like a dog and go about the city"; here "grin" is a translation of hamah, and means the sound of the nightly howling of the pariah dogs in Jerusalem and other oriental cities. It is used in the Old Testament:
(1) To denote the expression accompanying physical suffering, as in the case of the Israelites in Egypt oppressed by Pharaoh's taskmasters (Ex 2:24; 6:5), or in Palestine under the yoke of the Canaanites (
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
