Ezekiel 9:10 — Word Study
WLCוְגַ֨ם־ אֲנִ֔י לֹא־ תָח֥וֹס עֵינִ֖י וְלֹ֣א אֶחְמֹ֑ל דַּרְכָּ֖ם בְּרֹאשָׁ֥ם נָתָֽתִּי׃
BSABut as for Megam [also, even I] Iʼănîy will notlôʼ look on themʻayin with pitychûwç▸ [to pity, have compassion] norlôʼ will I spare themchâmal▸ [show mercy, have pity on] I will bring their deedsderek [way, manner of life] downnâthan■ upon their own headsrôʼsh [as a punishment, in judgment]
| Greek | English | Parsing |
|---|---|---|
| וְגַ֨ם־ | and also | Conjunction, adverb |
| אֲנִ֔י | I | Pronoun |
| לֹא־ | not | Particle |
| תָח֥וֹס | it will look with compassion | Verb, Qal, imperfect third person feminine singular |
| עֵינִ֖י | eye my | Noun common feminine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| אֶחְמֹ֑ל | I will show pity | Verb, Qal, imperfect first person common singular |
| דַּרְכָּ֖ם | conduct their | Noun common both singular construct, suffix |
| בְּרֹאשָׁ֥ם | on own head their | Preposition, noun common masculine singular construct, suffix |
| נָתָֽתִּי׃ | I will requite | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But as for Me, I will not look on them with pity, nor will I spare them. I will bring their deeds down upon their own heads.” |
| KJV | And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head. |
| ASV | And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head. |
| YLT | And I also, Mine eye doth not pity, nor do I spare; their way on their own head I have put.' |
| WEB | As for me also, my eye won’t spare, neither will I have pity, but I will bring their way on their head.” |
| BBE | And as for me, my eye will not have mercy, and I will have no pity, but I will send the punishment of their ways on their heads. |
Where they part company is תָח֥וֹס — see How Translations Differ.
The main clause is followed by additional phrases that elaborate on God's refusal to show mercy and the consequences of the people's actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחוּס
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 9:10
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 — God's Judgment Declaredgenerated
Ezekiel 9:10 reveals God's firm stance against the people of Israel, emphasizing that He will not show pity or mercy for their transgressions. This declaration comes in the context of a vision where God addresses the iniquity of His people, highlighting their bloodshed and moral decay as reasons for impending judgment. The preceding verses set the stage for this moment, showcasing the severity of their actions and God's righteous response.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 9:5 | And as I listened, He said to the others, “Follow him through the city and start killing; do not show pity or spare anyone! |
| 2 | Ezekiel 5:11 | Therefore as surely as I live, declares the Lord GOD, because you have defiled My sanctuary with all your detestable idols and abominations, I Myself will withdraw My favor; I will not look upon you with pity, nor will I spare you. |
| 3 | Ezekiel 7:4 | I will not look on you with pity, nor will I spare you, but I will punish you for your ways and for the abominations among you. Then you will know that I am the LORD.’ |
| 4 | Ezekiel 8:18 | Therefore I will respond with wrath. I will not look on them with pity, nor will I spare them. Although they shout loudly in My ears, I will not listen to them.” |
| 5 | Ezekiel 21:31–32 | I will pour out My anger upon you; I will breathe the fire of My fury against you; I will hand you over to brutal men, skilled in destruction. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֶחְמֹ֑ל, 'ech.Molgenerated
The verb חָמַל (chamal) is a first-person singular imperfect form, meaning 'I will show pity' or 'I will spare.' It conveys the idea of having compassion or mercy, but in this context, it is used in the negative to indicate that God will not show such compassion. The use of this verb underscores the seriousness of the situation and the finality of God's judgment.
This word is built from a root that carries the notion of covering or protecting, but here it is employed to express the absence of such protection. God’s refusal to show pity highlights the gravity of the people's sins and the certainty of the consequences they will face.
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 governing the verse is תָח֥וֹס, I will not look on them with pity, followed by a series of clauses that detail God's actions. The structure emphasizes God's resolve and the consequences of the people's actions.
The sentence begins with a conjunction and proceeds through a series of clauses that articulate God's refusal to show mercy, culminating in the declaration of judgment against their deeds.
Septuagint Backgroundgenerated
The Septuagint translates תָח֥וֹס with φείσεταί (pheisetai), which means 'He will spare.' This choice indicates a direct interpretation of the Hebrew's intent, maintaining the focus on the absence of mercy.
The use of ἐλεήσω (eleēsō) for אֶחְמֹ֑ל also emphasizes the theme of compassion, but in the negative, reinforcing the message of judgment.
In plain words — the whole versegenerated
Ezekiel 9:10 shows God stating that He will not have pity or mercy on the people of Israel. Instead, their actions will be brought upon them as a judgment. This reflects the seriousness of their sins and the certainty of the consequences they will face.
Frequently Asked Questionsgenerated
This means that God has determined not to extend mercy to the people due to their grievous sins, indicating a time of judgment.
God's firmness stems from the severity of the people's iniquity, which includes bloodshed and moral corruption, as highlighted in the preceding verses.
This phrase implies that the consequences of their actions will directly affect them, serving as a form of divine justice.
This verse reflects God's justice and holiness, showing that He cannot overlook sin and must respond to wrongdoing.
Reflection Questionsgenerated
- What are some ways I can reflect on my own actions and their consequences?
- How do I understand God's justice in relation to His mercy?
- In what areas of my life do I need to seek God's mercy and forgiveness?
- How can I ensure that my conduct aligns with God's ways?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 9:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd as for me also,.... As they have not spared the poor and the needy, the widow and the fatherless, but have perverted their judgment, and shed innocent blood: mine eye shall not spare, neither
Read John Gill on Ezekiel 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
Read Robert Jamieson on Ezekiel 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs for me, my resolution is fixed. Mine eye, that eye they thought did not see to govern, shall see to punish. I will recompense; they shall find me a Sovereign to vindicate myself, and do justice against their injustice. See 7:4.
Read Matthew Poole on Ezekiel 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 9:10 And as for me also, mine eye shall not spare, neither will I have pity, [but] I will recompense their way upon their head.Ver. 10. And as for me also.] Quapropter etiam ego, Wherefore also I; and there is a stop by an elegant aposiopesis. Mine eye shall not spare.] Ezekiel 5:11; Ezekiel 7:4; Ezekiel 8:18. See a just commentary upon these words, Jeremiah 9:3-17. A rhetorical artifice, in which the speaker comes to a sudden halt, as if unable or unwilling to proceed. ŒD
Read John Trapp on Ezekiel 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Mine eye shall not spare] They say, the Lord seeth not: this is false; I have seen all their iniquities, and do see all their abominations; and I will bring deserved judgment upon them, and then that eye which now sees will neither pity nor spare.
Read AdamClarke on Ezekiel 9 →CambridgeThe Cambridge Bible for Schools and Colleges10. Cf. ch. Ezekiel 5:11, Ezekiel 7:4, Ezekiel 8:18.
Read Cambridge on Ezekiel 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Mine eye shall not spare — How constantly this terrible statement is repeated (Ezekiel 5:11; Ezekiel 7:4; Ezekiel 8:18).
Read Daniel Denison Whedon on Ezekiel 9 →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
But as for Me, I will not look on them with pity, nor will I spare them. I will bring their deeds down upon their own heads.”
As for me also, my eye won’t spare, neither will I have pity, but I will bring their way on their head.”
But as for Me, I will not look on them with pity, nor will I spare them. I will bring their deeds down upon their own heads.”
But as for me, my eye will not pity them nor will I spare them; I hereby repay them for what they have done.”
Tyndale line
And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.
And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.
And as for me also, my eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
As touching me also, mine eye shall not spare them, neither will I haue pitie, but will recompence their wayes vpon their heades.
Strictly literal
And as for me also, mine eye shall not spare, neither will I have pity: I will recompense their way upon their head.
And I also, Mine eye doth not pity, nor do I spare; their way on their own head I have put.'
And I also, My eye does not pity, nor do I spare; I have put their way on their own head.”
And as for me also, my eye shall not look with pity, and I will not spare; but I will bring their course upon their own head.
So then, my eye will not look with compassion, and I will not spare them. I will instead bring it all on their heads.”
From the Latin
Therefore neither shall my eye spare, nor will I have pity: I will requite their way upon their head.
Simplified
But I certainly won't be kind to them or have mercy on them. I will make sure they suffer the consequences of what they've done.”
And as for me, my eye will not have mercy, and I will have no pity, but I will send the punishment of their ways on their heads.
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 states, "וְגַ֨ם־ אֲנִ֔י לֹא־ תָח֥וֹס עֵינִ֖י וְלֹ֣א אֶחְמֹ֑ל דַּרְכָּ֖ם בְּרֹאשָׁ֥ם נָתָֽתִּי׃" which translates to, "But as for Me, I will not look on them with pity, nor will I spare them. I will bring their deeds down upon their own heads." The Septuagint closely aligns with the Masoretic Text, as 9 out of 10 words correspond directly, indicating a strong agreement in the overall message. However, the exact wording and structure may differ due to the nature of translation and language differences. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, further supporting the consistency of the Masoretic Text in this instance.
וְגַ֨ם־ אֲנִ֔י לֹא־ תָח֥וֹס עֵינִ֖י וְלֹ֣א אֶחְמֹ֑ל דַּרְכָּ֖ם בְּרֹאשָׁ֥ם נָתָֽתִּי׃
9 of the 10 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 9:10
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
חוּס (chus) is a Hebrew verb meaning to pity or show compassion. It is built from a primitive root that conveys the idea of covering or sparing. The word covers the concepts of having compassion and regarding someone with mercy. It is noted in various lexicons for its emphasis on compassion.
[חוּס] vb. pity, look upon with compassion
base
H2347 חוּס pity, look upon with compassion
2347 chuwc khoos
a primitive root; properly, to cover, i.e. (figuratively) to
compassionate:--pity, regard, spare.
חוּס (chus) — to pity.
(Qal) to pity, have compassion, spare, look upon with compassion
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
pit'-i (chamal, chuc; eleeo): "Pity," probably contracted from "piety," is tender feeling for others in misery or distress. It is allied to compassion (which see), but differs in respect of the object that causes the distress (or feeling). The feeling of pity is excited chiefly by the weakness, miserable or degraded condition of the object; compassion by his uncontrollable and inevitable misfortunes: "We pity a man of weak understanding who exposes his weakness; we compassionate the man who is reduced to a state of beggary and want" (Crabb, English Synonyms). Pity often becomes allied to contempt; "a pity" is something to be regretted. See PITIFUL. In the Old Testament "pity" is closely akin to "mercy." It is most frequently the translation of chamal, "to pity," "to spare," e.g. in Nathan's parable of the poor man's one lamb, it is said that the rich man was worthy to die because he had…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs