Isaiah 10:6 — Word Study
WLCבְּג֤וֹי חָנֵף֙ אֲשַׁלְּחֶ֔נּוּ וְעַל־ עַ֥ם עֶבְרָתִ֖י אֲצַוֶּ֑נּוּ לִשְׁלֹ֤ל שָׁלָל֙ וְלָבֹ֣ז בַּ֔ז וּלְשׂוּמ֥וֹ מִרְמָ֖ס כְּחֹ֥מֶר חוּצֽוֹת׃
BSAI will send himshâlach▸ [dispatch, commission] against a godlesschânêph [profane, hypocritical] nationgôwy [Gentile, non-Hebrew people] I will dispatch himtsâvâh▸ [send, command] againstʻal a peopleʻam [nation, group of people] destined for My rageʻebrâh [appointed, chosen, divine, righteous, fury, wrath, intense anger] to takeshâlal [seize, plunder] spoilsshâlâl [booty, plunder] and seizebâzaz [take, capture] plunderbaz [spoils, loot] and to trample them downsûwm [tread down, oppress] like claychômer [similar to, comparable with, mire, mud] in the streetschûwts [outdoors, public places]
| Greek | English | Parsing |
|---|---|---|
| בְּג֤וֹי | on a nation | Preposition, noun common masculine singular absolute |
| חָנֵף֙ | godless | Adj |
| אֲשַׁלְּחֶ֔נּוּ | I sent him | Verb piel imperfect first person common singular, suffix |
| וְעַל־ | and on | Conjunction, preposition |
| עַ֥ם | [the] people of | Noun common, masculine singular construct |
| עֶבְרָתִ֖י | wrath my | Noun common feminine singular construct, suffix |
| אֲצַוֶּ֑נּוּ | I commanded him | Verb piel imperfect first person common singular, suffix |
| לִשְׁלֹ֤ל | to plunder | Preposition, verb qal infinitive construct common |
| שָׁלָל֙ | plunder | Noun common, masculine singular absolute |
| וְלָבֹ֣ז | and to take as spoil | Conjunction, preposition, verb qal infinitive construct common |
| בַּ֔ז | spoil | Noun common, masculine singular absolute |
| וּלְשׂוּמ֥וֹ | and to make it | Conjunction, preposition, verb qal infinitive construct common |
| מִרְמָ֖ס | a trampling place | Noun common, masculine singular absolute |
| כְּחֹ֥מֶר | like [the] mud of | Preposition, noun common masculine singular construct |
| חוּצֽוֹת׃ | [the] streets | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets. |
| KJV | I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. |
| ASV | I will send him against a profane nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. |
| YLT | Against a profane nation I send him, And concerning a people of My wrath I charge him, To spoil spoil, and to seize prey, And to make it a treading-place as the clay of out places. |
| WEB | I will send him against a profane nation, and against the people who anger me I will give him a command to take the plunder and to take the prey, and to tread them down like the mire of the streets. |
| BBE | I will send him against a nation of wrongdoers, and against the people of my wrath I will give him orders, to take their wealth in war, crushing them down like the dust in the streets. |
Where they part company is חָנֵף — see How Translations Differ.
The verse is structured around a main action with several subordinate phrases detailing the purpose and scope of God's judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Isaiah 10:6
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 Against Assyriagenerated
Isaiah 10:6 reveals God's plan to send Assyria against a nation that is godless and destined for His wrath. This judgment serves to illustrate the seriousness of sin and the consequences that follow. The surrounding verses emphasize that while Assyria is used as an instrument of punishment, their own intentions are not aligned with God's purposes, as seen in Isaiah 10:5 and Isaiah 10:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 9:17 | Therefore the Lord takes no pleasure in their young men; He has no compassion on their fatherless and widows. For every one of them is godless and wicked, and every mouth speaks folly. Despite all this, His anger is not turned away; His hand is still upraised. |
| 2 | Isaiah 19:17 | The land of Judah will bring terror to Egypt; whenever Judah is mentioned, Egypt will tremble over what the LORD of Hosts has planned against it. |
| 3 | Isaiah 29:13 | Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men. |
| 4 | Isaiah 30:9–11 | These are rebellious people, deceitful children, children unwilling to obey the LORD’s instruction. |
| 5 | Isaiah 33:14 | The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — חָנֵף, cha.Nefgenerated
The Hebrew word חָנֵף (cha.Nef) describes a person or nation that is profane or irreligious, often implying hypocrisy. It conveys a sense of moral corruption and a lack of reverence for God, akin to the behavior condemned in Matthew 23.
This term is used to characterize the nation that God will judge, highlighting their sinful state and the reason for divine retribution. The context of this verse shows that God is not only aware of their actions but is actively responding to them.
How Translations Differ — measured against the Berean Standard Biblegenerated
Where translations differ is in the rendering of חָנֵף. The BSB emphasizes the irreligious nature of the nation, while others focus on aspects of hypocrisy or profanity, reflecting different nuances of the original Hebrew.
Sentence Structuregenerated
The main verb of the verse is אֲשַׁלְּחֶ֔נּוּ, I will send, which governs the actions that follow. The structure indicates a sequence of commands and actions directed towards the godless nation.
The sentence is complex, with multiple phrases detailing the intended actions: the prepositional phrases clarify the target of God's judgment, and the infinitive phrases describe the actions of plundering and trampling.
Septuagint Backgroundgenerated
The Septuagint translates חָנֵף as ἄνομον, which conveys a similar sense of lawlessness or moral corruption. This choice highlights the translators' understanding of the nation's character as one that is not just irreligious but also actively defying God's laws.
The use of ἔθνος for גּוֹי indicates a broader understanding of the term as referring to a people or nation, aligning with the original Hebrew meaning.
In plain words — the whole versegenerated
Isaiah 10:6 tells us that God will send Assyria against a godless nation to execute His judgment. This verse emphasizes the consequences of sin and the seriousness of divine retribution. The actions described include plundering and trampling, illustrating the totality of God's judgment.
Frequently Asked Questionsgenerated
This indicates that God uses nations to carry out His judgment against those who are irreverent and sinful, showcasing His sovereignty over all creation.
The term 'godless' signifies a lack of reverence for God and moral corruption, indicating that the nation is living in opposition to God's laws.
The actions of plundering and trampling reflect the severity of God's judgment and the consequences that come from a life lived apart from Him.
This verse is part of a larger prophecy that addresses God's use of Assyria as an instrument of His wrath, emphasizing the duality of God's sovereignty and the moral responsibility of nations.
Reflection Questionsgenerated
- In what ways do I see godlessness reflected in my own culture today?
- How can I better understand God's judgment and mercy in my life?
- What does it mean for me to live in a way that honors God, in contrast to being godless?
- How can I respond to the call to be a faithful representative of God's character in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will send him against a hypocritical nation,.... The people of Israel, who might well be called so, since everyone of them was a hypocrite, Isaiah 9:17 pretending to love, fear, and serve the Lord,
Read John Gill on Isaiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. I will send him.
Read Robert Jamieson on Isaiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will send him, not by express commission, but by the secret yet powerful conduct of my providence, giving him both occasion and inclination to this expedition. Hypocritical: See Poole "". The people of my wrath; the objects of my just wrath, devoted to destruction. Give him a charge, by putting this instinct into his mind. To tread them down like the mire of the streets; which signifies that he should easily conquer them, and utterly destroy them, as he did after this time.
Read Matthew Poole on Isaiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Ver. 6. I will send him … I will give him a charge.] Non patefacta quidem voluntate, sed arcana providentia, I will stir him up by a secret providence, which, being nothing else but the carrying on of the divine decree, is that helm that turneth about the whole ship of the universe. Against an hypocritical nation.] Pretenders only to religion, qui toti ex hypocrisi sunt conflati, such as are wholly made up of hypocrisy: God was near in their mouth, and far from their reins. Nemo…
Read John Trapp on Isaiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I will send him against an hypocritical nation.—Better, impious. The verb admits of the various renderings, “I will send,” “I did send,” and “I am wont to send.” The last seems to give the best meaning—not a mere fact in history, nor an isolated prediction, but a law of the Divine government. To take the spoil.—The series of words, though general in meaning, contains probably a special reference to the recent destruction of Samaria, walls pulled down, houses and palaces turned into heaps of rubbish, the soldiers trampling on flower and fruit gardens, this was what the Assyrian army left behind it. Judah had probably suffered in the same way in the hands of Sargon.
Read Charles John Ellicott on Isaiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges6. I will send him, &c.] Rather: I send him against a profane nation (R.V.). See ch. Isaiah 9:17. In a general description of the mission of Assyria it is not advisable to limit the reference to Judah or Israel. The meaning is that Jehovah sends the Assyrian against any nation that deserves punishment. people of my wrath] See Isaiah 9:19. like the mire of the streets] Cf. Psalms 18:42; Micah 7:10.
Read Cambridge on Isaiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleI will send him - Implying that he was entirely in the hand of God, and subject to his direction; and showing that God has control over kings and conqueror’s; Proverbs 21:1.
Read Albert Barnes on Isaiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Against — Or, upon. A hypocritical nation — Israel is meant, but Judah is not to escape.
Read Daniel Denison Whedon on Isaiah 10 →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
I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets.
I will send him against a profane nation, and against the people who anger me I will give him a command to take the plunder and to take the prey, and to tread them down like the mire of the streets.
I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets.
I sent him against a godless nation, I ordered him to attack the people with whom I was angry, to take plunder and to carry away loot, to trample them down like dirt in the streets.
Tyndale line
I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
I will send him against a profane nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
I will send him against a profane nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
I will sende him to a dissembling nation, and I will giue him a charge against the people of my wrath to take the spoyle and to take the pray, and to treade them vnder feete like the mire in the streete.
Strictly literal
I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge; to take the spoil, and to seize the prey, and to tread them down like the mire of the streets.
Against a profane nation I send him, And concerning a people of My wrath I charge him, To spoil spoil, and to seize prey, And to make it a treading-place as the clay of out places.
I send him against a profane nation, || And concerning a people of My wrath || I charge him, || To spoil spoil, and to seize prey, || And to make it a treading-place as the clay of out places.
Against a hypocritical nation will I send him, and against the people of my fury will I give him a charge, to take the spoil, and to carry off the prey, and to render them trodden down like the mire of the streets.
I send him against an arrogant nation and against the people who bear my overflowing wrath. I order him to take the spoil, to take the prey, and to trample them like mud in the streets.
From the Latin
I will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.
Simplified
I am sending the Assyrians against a nation that has given up on its God, against a people that make me angry. I order the Assyrians to loot them, to take their possessions, and to trample them down like mud in the street.
I will send him against a nation of wrongdoers, and against the people of my wrath I will give him orders, to take their wealth in war, crushing them down like the dust in the streets.
Word by word, the decisions they made
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 Dead Sea Scrolls align closely, with the scrolls providing a nearly complete reading of the verse. The Septuagint, while differing in word order and some terms, captures the essence of the judgment against the godless nation.
בְּג֤וֹי חָנֵף֙ אֲשַׁלְּחֶ֔נּוּ וְעַל־ עַ֥ם עֶבְרָתִ֖י אֲצַוֶּ֑נּוּ לִשְׁלֹ֤ל שָׁלָל֙ וְלָבֹ֣ז בַּ֔ז וּלְשׂוּמ֥וֹ מִרְמָ֖ס כְּחֹ֥מֶר חוּצֽוֹת׃
7 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.
בגוי חנפ אשלח׳נו ועל עמ עברת׳י אצו׳נו לשלול שלל ולבז בז ולשום מרמס כחמר חוצות
15 words on the leather.
[בגוי] [חנף] אשלח׳נו ועל עם עברת׳י [אצו׳נו] [לשלל] שלל ולבז [בז] [ולשימ׳ו] מרמס [כחמר] [חוצות]
4 words on the leather — 3 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 10:6
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.
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
god'-les: This word is not found in the text of the King James Version. It is found, however, in Apocrypha (2 Macc 7:34, "O godless (the Revised Version (British and American) "unholy") man"). the Revised Version (British and American) substitutes the word "godless" for the word "hypocrite" in the following passages: Job 8:13; 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13; Pr 11:9; Isa 33:14. the Revised Version (British and American) does not seem to be consistent in carrying out the idea of "godless" for "hypocrite," for in Isa 9:17; 10:6; Ps 35:16 this same Hebrew word chaneph is translated "profane." The principal…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3ms
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
Conj | Prep — Conjunction · prepositionHC/R
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3ms
The Hebrew word שָׁלַל (shalal) is a primitive root meaning to draw out or to spoil, often associated with plundering. It covers actions like taking spoil or being spoiled, with references to both active and passive forms. The entries highlight its use in contexts of looting or plundering, as seen in Ruth 2:16.
[שָׁלַל] vb. draw out;—Ru 2:16
ref
שָׁלַל vb. spoil, plunder
Qal spoil, plunder
Hithpō‛. the stout of heart are spoiled
base
H7997a שָׁלַל draw out H7997b שָׁלַל spoil, plunder
7997 shalal shaw-lal'
a primitive root; to drop or strip; by implication, to
plunder:--let fall, make self a prey, X of purpose, (make a,
(take)) spoil.
שָׁלַל (sha.lal) — to take.
(Qal) to draw out
שָׁלַל (sha.lal) — to loot.
1) to spoil, plunder, take spoil
1a) (Qal) to spoil, plunder
1b) (Hithpolel) to be spoiled, be plundered
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa
בָּזַז (bazaz) is a primitive root meaning to plunder or spoil. It covers actions like robbing, seizing, and being taken as spoil, with forms in Qal (to spoil), Niphal (to be plundered), and Pual (to be taken as spoil). The entries consistently emphasize its focus on acts of taking or seizing by force.
בָּזַז vb. spoil, plunder
Qal spoil
Niph. be spoiled, plundered
Pu. be taken as spoil
base
H962 בָּזַז spoil, plunder
962 bazaz baw-zaz'
a primitive root; to plunder:--catch, gather, (take) for a
prey, rob(-ber), spoil, take (away, spoil), X utterly.
בָּזַז (ba.zaz) — to plunder.
1) to spoil, plunder, prey upon, seize
1a) (Qal) to spoil, plunder, despoil
1b) (Niphal) to be spoiled, plundered
1c) (Pual) to be taken as spoil
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
spoil.
See BOOTY; WAR, 8.
Booty taken in war, in which all the soldiers were permitted by David to share, whether actually engaged in battle or not, 1Sa 30:21-25. A portion of what was thus gained was devoted to the Lord of hosts as early as the time of Abraham, Ge 14:20; and under the Mosaic legislation a definite rule for this purpose was established, Nu 31:26-47 1Ch 26:27.
Christ "spoiled" principalities and powers when by his atoning work he triumphed over Satan and his hosts, and deprived them of their power to injure his people, Col 2:15. Paul warns Christians not to permit human philosophy, tradition, etc., to "spoil" them, that is, to…
בַּז (baz) refers to the concepts of spoiling and robbery, encompassing meanings like spoil, booty, and plunder. It is derived from a root meaning to plunder. The term appears in contexts related to theft and the acquisition of goods through force.
בַּז n.[m.] spoiling, robbery; spoil, booty
spoiling, robbery
spoil, booty, plunder
base
H957 בַּז spoiling, robbery; spoil, booty
957 baz baz
from 962; plunder:--booty, prey, spoil(-ed).
see HEBREW for 0962
בַּז (baz) — plunder.
spoil, booty, robbery, spoiling
Also means: bag (בַּג "spoil" H0897)
N-ms — Noun common · masculine singular absoluteHNcmsa
spoil.
See BOOTY; WAR, 8.
Booty taken in war, in which all the soldiers were permitted by David to share, whether actually engaged in battle or not, 1Sa 30:21-25. A portion of what was thus gained was devoted to the Lord of hosts as early as the time of Abraham, Ge 14:20; and under the Mosaic legislation a definite rule for this purpose was established, Nu 31:26-47 1Ch 26:27.
Christ "spoiled" principalities and powers when by his atoning work he triumphed over Satan and his hosts, and deprived them of their power to injure his people, Col 2:15. Paul warns Christians not to permit human philosophy, tradition, etc., to "spoil" them, that is, to…
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
Conj | Prep | V-Qal-Inf-a | Suff — Conjunction · preposition · verb qal infinitive construct common · suffixHC/R/Vqcc/Sp3ms
מִרְמָס (mirmas) refers to a place of trampling or the act of trampling itself. It is derived from the root meaning to tread down or be trodden underfoot. The entries consistently highlight its association with abasement and trampling.
מִרְמָס n.[m.] trampling-place, trampling
base
H4823 מִרְמָס trampling-place, trampling
4823 mirmac meer-mawce'
from 7429; abasement (the act or the thing):--tread
(down)-ing, (to be) trodden (down) under foot.
see HEBREW for 07429
מִרְמָס (mir.mas) — trampling.
1) trampling place, trampling
1a) trampling place
1b) trampling
HNcmsa — Noun common · masculine singular absoluteHNcmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
חֹ֫מֶר (chomer) refers to cement, mortar, clay, and also denotes a heap or a unit of dry measure (homer). It is built from the idea of bubbling up, relating to water or earth. The entries indicate its use in various contexts, including construction and measurement.
חֹ֫מֶר n.m. cement, mortar, clay
base
חֹ֫מֶר n.[m.] heap
base
חֹ֫מֶר n.m. homer, a dry measure
base
H2563a חֹ֫מֶר cement, mortar, clay H2563b חֹ֫מֶר heap H2563c חֹ֫מֶר homer, a dry measure
2563 chomer kho'mer
from 2560; properly, a bubbling up, i.e. of water, a wave; of
earth, mire or clay (cement); also a heap; hence, a chomer or
dry measure:--clay, heap, homer, mire, motion.
see HEBREW for 02560
חֹ֫מֶר (cho.mer) — clay.
1) cement, mortar, clay
1a) mortar, cement
1b) clay
1c) mire
חֹ֫מֶר (cho.mer) — heap.
2) heap
2a) swelling, surging (of water)
חֹ֫מֶר (cho.mer) — homer.
homer-a unit of dry measure about 65 imperial gallons (300 l)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-mp — Noun common · feminine plural absoluteHNcfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…