Isaiah 13:18 — Word Study
WLCוּקְשָׁת֖וֹת נְעָרִ֣ים תְּרַטַּ֑שְׁנָה וּפְרִי־ בֶ֙טֶן֙ לֹ֣א יְרַחֵ֔מוּ עַל־ בָּנִ֖ים לֹֽא־ תָח֥וּס עֵינָֽם׃
BSA◂Their bowsqesheth [weapons of war] ◂{will dash} young mennaʻar [shatter, break into pieces, youth, from infancy to adolescence] to piecesrâṭâsh▸ they will have nolôʼ mercyrâcham▸ [pity, compassion] on the fruitpᵉrîy [offspring, children] of the wombbeṭen [belly, the seat of life] they will notlôʼ look with pitychûwç▸ [gaze, show concern, compassion, kindness] onʻal the childrenbên [sons, descendants]
| Greek | English | Parsing |
|---|---|---|
| וּקְשָׁת֖וֹת | and bows | Conjunction, noun common feminine plural absolute |
| נְעָרִ֣ים | youths | Noun common, masculine plural absolute |
| תְּרַטַּ֑שְׁנָה | they will dash in pieces | Verb, Piel, imperfect third person feminine plural |
| וּפְרִי־ | and [the] fruit of | Conjunction, noun common masculine singular construct |
| בֶ֙טֶן֙ | [the] womb | Noun common, feminine singular absolute |
| לֹ֣א | not | Particle |
| יְרַחֵ֔מוּ | they will have compassion on | Verb, Piel, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| בָּנִ֖ים | children | Noun common, masculine plural absolute |
| לֹֽא־ | not | Particle |
| תָח֥וּס | it will look with pity | Verb, Qal, imperfect third person feminine singular |
| עֵינָֽם׃ | eye their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children. |
| KJV | Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. |
| ASV | And their bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. |
| YLT | And bows dash young men to pieces, And the fruit of the womb they pity not, On sons their eye hath no pity. |
| WEB | Their bows will dash the young men in pieces; and they shall have no pity on the fruit of the womb. Their eyes will not spare children. |
| BBE | In their hands are bows and spears; they are cruel, violently putting the young men to death, and crushing the young women; they have no pity for children, and no mercy for the fruit of the body. |
The translations agree on the violent nature of the actions described in this verse.
The structure centers on the main action of dashing young men to pieces, with two subordinate clauses detailing the lack of mercy and pity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֶשֶׁת
verbרָטַשׁ
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 13:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Babylongenerated
Isaiah 13:18 depicts the ruthless nature of the invading forces against Babylon, emphasizing their complete lack of compassion for the young and vulnerable. This prophecy serves as a warning of the severe consequences of sin and rebellion against God, as seen throughout the book of Isaiah. The surrounding verses highlight the total devastation that will come upon Babylon, a once-mighty city, illustrating God's judgment against pride and oppression.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:16 | Their infants will be dashed to pieces before their eyes, their houses will be looted, and their wives will be ravished. |
| 2 | 2 Kings 8:12 | “Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.” |
| 3 | Hosea 13:16 | Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open. |
| 4 | Nahum 2:1 | |
| 5 | Nahum 3:10 |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תְּרַטַּשְׁנָה, te.ra.Tash.nahgenerated
The verb רָטַשׁ (ratash) means to dash in pieces, indicating a violent and destructive action. This word is used in the Piel form, which conveys an active sense of breaking or smashing, emphasizing the brutality of the invaders' actions.
In this context, it describes how the bows of the attackers will shatter the young men, underscoring the merciless nature of the assault. The imagery evokes a sense of horror and highlights the complete disregard for life among the aggressors.
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 finite verb תְּרַטַּ֑שְׁנָה, they will dash in pieces, governs the entire verse, with a subject noun phrase וּקְשָׁת֖וֹת and two clauses following it: one describing the lack of mercy and the other expressing the absence of pity. The structure emphasizes the violent action first, followed by the consequences for the young and vulnerable.
The word order in Hebrew places the action at the forefront, highlighting the severity of the attack before detailing its impact on the innocent.
Septuagint Backgroundgenerated
The Septuagint translates תְּרַטַּשְׁנָה as συντρίψουσιν (suntripousin), which means 'they will crush.' This choice broadens the sense of destruction, suggesting not only dashing into pieces but also a complete obliteration of the young men.
The use of this term in the Greek indicates an interpretation that emphasizes total destruction, aligning with the overall theme of judgment present in this prophecy.
In plain words — the whole versegenerated
Isaiah 13:18 warns of the brutal actions that will be taken against young men during the invasion of Babylon. The verse states that the attackers will have no mercy on the offspring of the womb and will not show compassion for the children. This highlights the severity of the judgment against Babylon and the consequences of their actions.
Frequently Asked Questionsgenerated
The verse reveals that the invaders are ruthless and merciless, showing no compassion for the young and vulnerable.
This prophecy serves as a warning of God's judgment against pride and oppression, emphasizing the consequences of turning away from Him.
The violent imagery underscores the seriousness of sin and the reality of judgment, reminding readers of the importance of compassion and mercy.
This verse connects with other prophecies about Babylon's downfall, illustrating the total destruction that will come upon them for their pride and oppression.
Reflection Questionsgenerated
- What does this verse teach us about the consequences of violence and lack of compassion?
- How can we apply the lessons from this prophecy to our own lives and communities?
- In what ways can we ensure that we show compassion to the vulnerable in our society?
- How does understanding God's judgment in this context shape our view of justice and mercy?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the judgment against Babylon and the fate of its inhabitants as a warning against pride and violence.
All the kings of the nations slept in glory, each one in his own house. But you have been cast out of your tomb like a fetid liquid: defiled, wrapped up with the slain and those pierced by the sword, who descend to the depths of the pit.Early Church Fathers on Isaiah 13 →
And Babylon will be glorious among the kingdoms, renowned in the pride of the Chaldeans, just as God overthrew Sodom and Gomorrah.Early Church Fathers on Isaiah 13 →
But they will kill the small ones with their arrows, and they will have no pity on the infants of the womb, and their eyes will not spare the children.Early Church Fathers on Isaiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Their] bows also shall dash their young men to pieces,.... That is, the bows of the Medes should dash in pieces the young men of the Babylonians.
Read John Gill on Isaiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. (Their) bows-in the use of which the Persians were particularly skilled.
Read Robert Jamieson on Isaiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir bows; under which are comprehended their arrows, and possibly other weapons of war; for so generally sometimes is the bow used in Scripture, as . Shall dash the young men to pieces; or, shall pierce the young men through, as the Chaldee readers it.
Read Matthew Poole on Isaiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 13:18 [Their] bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.Ver. 18. Their bows also shall dash the young men.] They shall double destroy them. O barbaram crudelitatem! O cruel barbarian. And they shall have no pity on the fruit of the womb.] Quamvis adhuc teneri essent et fructus novelli, ripping up their mothers; or at the Sicilian Vespers; and as in the late Parisian and Irish massacres, which were the most prodigious horrid villanies that ever the sun saw. Their eye shall not spare children.] In the massacre of Paris, a bloody Papist having snatched up a little child from one of the…
Read John Trapp on Isaiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Their bows also shall dash the young men to pieces.—These, as in Isaiah 22:6, Jeremiah 1:9-14, were the characteristic weapons of the Medo-Persian armies.
Read Charles John Ellicott on Isaiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Their bows also shall dash - "Their bows shall dash"] Both Herodotus, i. 61, and Xenophon, Anab. iii., mention, that the Persians used large bows τοξαμεγαλα: and the latter says particularly that their bows were three cubits long, Anab. iv. They were celebrated for their archers, see Isaiah 22:6; Jeremiah 49:35. Probably their neighours and allies, the Medes, dealt much in the same sort of arms. In Psalms 18:34, and Job 20:24, mention is made of a bow of steel; if the Persian bows were of metal, we may easily conceive that with a metalline bow of three cubits' length, and proportionably strong, the soldiers might dash and slay the young men, the weaker and unresisting of the…
Read AdamClarke on Isaiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges17, 18. The description of the character of the invaders, perhaps even the mention of their name, is of the nature of a climax to the terrors of the picture.
Read Cambridge on Isaiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir bows also - Bows and arrows were the usual weapons of the ancients in war; and the Persians were particularly skilled in their use.
Read Albert Barnes on Isaiah 13 →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
Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children.
Their bows will dash the young men in pieces; and they shall have no pity on the fruit of the womb. Their eyes will not spare children.
Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children.
Their arrows will cut young men to ribbons; they have no compassion on a person’s offspring, they will not look with pity on children.
Tyndale line
Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
And their bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
And their bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
With bowes also shall they destroy ye children, and shall haue no compassion vpon the fruit of the wombe, and their eies shall not spare the children.
Strictly literal
And [their] bows shall dash the young men to pieces, and they shall have no pity on the fruit of the womb: their eye shall not spare children.
And bows dash young men to pieces, And the fruit of the womb they pity not, On sons their eye hath no pity.
And bows dash young men to pieces, || And they do not pity the fruit of the womb, || Their eye has no pity on sons.
And their bows will dash young men to pieces; and on the fruit of the womb will they have no mercy; on children their eye will not look with pity.
Their bows will strike down the young men; they will have no mercy on infants and they will not look with pity on children.
From the Latin
But with their arrows they shall kill the children, and shall have no pity upon the sucklings of the womb, and their eye shall not spare their sons.
Simplified
Their bows will slaughter their young men; they will show no mercy to babies; they will have no pity on children.
In their hands are bows and spears; they are cruel, violently putting the young men to death, and crushing the young women; they have no pity for children, and no mercy for the fruit of the body.
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 aligns closely with the Septuagint, with 11 of the 12 words matching. The Dead Sea Scrolls also support the MT, with minor variations in wording but maintaining the same essential content. The differences in the scrolls primarily involve restored words and do not alter the meaning of the verse.
וּקְשָׁת֖וֹת נְעָרִ֣ים תְּרַטַּ֑שְׁנָה וּפְרִי־ בֶ֙טֶן֙ לֹ֣א יְרַחֵ֔מוּ עַל־ בָּנִ֖ים לֹֽא־ תָח֥וּס עֵינָֽם׃
11 of the 12 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.
וקשתות נערים תרטשנה ועל פרי בטן לוא ירחמו ועל בנים לוא תחוס עינ׳ם
13 words on the leather.
[וקשתות] ערים [תרטשנה] [ופרי] [בטן] [לא] [ירחמו] [על] [בנים] [לא] [תחוס] [עינ׳ם]
nothing on the leather here — 1 partly restored, 11 supplied entire by an editor.
[וקשתות] [נערים] [תרטשנה] [ופרי] [בטן] [לא] [ירחמו] [על] בנים לא [תחוס] [עינ׳ם]
1 word on the leather — 1 partly restored, 10 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 13:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Conj | N-fp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-mp — Noun common · masculine plural absoluteHNcmpa
רָטַשׁ (ratash) is a Hebrew verb meaning to dash in pieces. It is a primitive root that appears in the Piel form, indicating an active action of dashing, and in the Pual form, suggesting a passive state of being dashed. The entries consistently focus on this destructive action without offering additional nuances.
[רָטַשׁ] vb. Pi. dash in pieces
Pi. their children thou wilt dash in pieces
Pu. all of children
base
H7376 [רָטַשׁ] Pi. dash in pieces
7376 ratash raw-tash'
a primitive root; to dash down:--dash (in pieces).
רָטַשׁ (ra.tash) — to dash in pieces.
1) to dash to pieces
1a) (Piel) to dash in pieces
1b) (Pual) to be dashed in pieces
V-Piel-Imperf-3fp — Verb · Piel · imperfect third person feminine pluralHVpi3fp
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
N-fs — Noun common · feminine singular absoluteHNcfsa
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
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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
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…
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
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp