Isaiah 14:17 — Word Study
WLCשָׂ֥ם תֵּבֵ֛ל כַּמִּדְבָּ֖ר וְעָרָ֣יו הָרָ֑ס אֲסִירָ֖יו לֹא־ פָ֥תַח בָּֽיְתָה׃
BSAwho turnedsûwm■ the worldtêbêl [into a wilderness, like a desert] into a desertmidbâr [a barren and uninhabitable land] and destroyedhâraç■ [overthrew, broke down] its citiesʻîyr [towns, populated areas] who refusedlôʼ [did not allow, would not permit] to letpâthach■ the captivesʼâçîyr [prisoners, those bound or restrained] return to their homesbayith [houses, dwelling places]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֥ם | [who] made | Verb, Qal, perfect third person masculine singular |
| תֵּבֵ֛ל | [the] world | Noun common, feminine singular absolute |
| כַּמִּדְבָּ֖ר | like wilderness | Preposition, noun common masculine singular absolute |
| וְעָרָ֣יו | and cities its | Conjunction, noun common masculine plural construct, suffix |
| הָרָ֑ס | he tore down | Verb, Qal, perfect third person masculine singular |
| אֲסִירָ֖יו | prisoners his | Noun common masculine plural construct, suffix |
| לֹא־ | not | Particle |
| פָ֥תַח | he opened | Verb, Qal, perfect third person masculine singular |
| בָּֽיְתָה׃ | home towards | Noun common masculine singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who turned the world into a desert and destroyed its cities, who refused to let the captives return to their homes?” |
| KJV | That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? |
| ASV | that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home? |
| YLT | He hath made the world as a wilderness, And his cities he hath broken down, Of his bound ones he opened not the house. |
| WEB | who made the world like a wilderness, and overthrew its cities, who didn’t release his prisoners to their home?” |
| BBE | Who made the world a waste, overturning its towns; who did not let his prisoners loose from the prison-house. |
Where translations part company is in the rendering of תֵּבֵ֛ל — see How Translations Differ.
The structure is built around a main action, with additional phrases providing context and detail about the consequences of that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
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 14:17
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 Taunt Against the King of Babylongenerated
Isaiah 14:17 reflects on the actions of a ruler who has caused great destruction. This verse is part of a larger passage that taunts the king of Babylon, illustrating the consequences of his tyranny. The imagery of turning the world into a desert emphasizes the extent of his ruinous impact, contrasting the once-thriving cities with their current desolation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:19–22 | And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah. |
| 2 | Isaiah 64:10 | Your holy cities have become a wilderness. Zion has become a wasteland and Jerusalem a desolation. |
| 3 | Ezekiel 6:14 | I will stretch out My hand against them, and wherever they live I will make the land a desolate waste, from the wilderness to Diblah. Then they will know that I am the LORD.’” |
| 4 | Joel 2:3 | Before them a fire devours, and behind them a flame scorches. The land before them is like the Garden of Eden, but behind them, it is like a desert wasteland— surely nothing will escape them. |
| 5 | Zephaniah 2:13–14 | And He will stretch out His hand against the north and destroy Assyria; He will make Nineveh a desolation, as dry as a desert. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׂ֥ם, samgenerated
The verb שׂים (sam) means to set or place something, often implying an act of appointment or determination. In this context, it describes the ruler's action of transforming the world into a desolate state.
This verb is in the perfect tense, third person masculine singular, indicating a completed action. It captures the idea of an irreversible change brought about by the ruler's decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which translates שָׂ֥ם as turned.
Sentence Structuregenerated
The main verb שָׂ֥ם, he made, governs the entire verse, with two clauses detailing the consequences of this action: the transformation of the world and the destruction of cities. The structure highlights the cause-and-effect relationship between the ruler's actions and the resulting desolation.
The Hebrew word order places emphasis on the actions of the ruler, leading with the verb and followed by the objects that illustrate the extent of the devastation.
Septuagint Backgroundgenerated
The Septuagint translates שָׂ֥ם as θεὶς (theis), which carries the meaning of 'having placed' or 'having made.' This choice suggests a focus on the act of establishing desolation rather than merely describing it.
The term תֵּבֵ֛ל is rendered as οἰκουμένην (oikoumenēn), which emphasizes the inhabited world, contrasting with the desolation described in the Hebrew.
In plain words — the whole versegenerated
Isaiah 14:17 describes a ruler who has caused great destruction, turning a once-thriving world into a barren wasteland and destroying its cities. This verse highlights the consequences of tyranny and the refusal to allow captives to return home.
Frequently Asked Questionsgenerated
It signifies the complete devastation and loss of life and civilization caused by the ruler's actions.
It illustrates the destructive consequences of oppressive rule, where the tyrant prioritizes power over the well-being of the people.
This indicates the extent of the ruler's cruelty, as he not only destroys cities but also keeps people from returning to their lives.
It fits within Isaiah's themes of judgment against oppressors and the hope for restoration for those who have suffered under tyranny.
Reflection Questionsgenerated
- What are some examples of how power can lead to destruction in our world today?
- How can we recognize and resist tyranny in our own lives and communities?
- In what ways can we support those who are oppressed and help them find their way back home?
- What lessons can we learn from this verse about the consequences of our actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[That] made the world as a wilderness,.... Both by destroying the inhabitants of it, and by laying waste cities, towns, villages, fields, vineyards, gardens, and all places improved and cultivated,
Read John Gill on Isaiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; -The passers by contemplate with astonishment the
Read Robert Jamieson on Isaiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhereby he signifies both his irresistible power, and his continued cruelty. He neither was willing to give them any liberty or ease, nor could any force him to do it.
Read Matthew Poole on Isaiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:17 [That] made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners?Ver. 17. That made the world as a wilderness.] Nero the tyrant came into the world an Agrippa, or born with his feet forward, and turned the world upside down ere he went out of it; so that the senate at last proclaimed him a public enemy to mankind, and condemned him to be drawn through the city, and whipped to death. That opened not the house of his prisoners.] Or, That did not loose his prisoners homewards, but kept them in durance with prisoners’ pittance.
Read John Trapp on Isaiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) That opened not the house of his prisoners.—Better, as in the margin, he loosed not his prisoners to their homes. This was, we may note, a characteristic feature of the cruelty of the Assyrian kings. So Sennacherib and Assurbanipal boast of having carried off captive kings in “chains of iron” (Records of the Past, i. pp. 43, 62, 72), and kept them chained like dogs in the court of their palace (ib., pp. 93, 97). So Jehoiachin was kept in prison for thirty-seven years (Jeremiah 52:31).
Read Charles John Ellicott on Isaiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges17. opened not the house of his prisoners] Translate as R.V. let not loose his prisoners to their home (a so-called pregnant construction). But from this point the rhythm is defective, and the text is almost certainly in some disorder. The immediate difficulty might be surmounted by bringing the words “every one in his house” from the end of Isa 14:18 (where they are rhythmically superfluous) to the end of Isa 14:17 : thus (with a slight alteration):— “That let not loose his prisoners,—each to his home.” But a satisfactory reconstruction of the passage as a whole seems impossible.
Read Cambridge on Isaiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThat made the world as a wilderness - That made cities and kingdoms desolate. That opened not the house of his prisoners - This is a description of his oppression and cruelty. Of course many prisoners would be taken in war.
Read Albert Barnes on Isaiah 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16, 17. The scene is now changed from sheol to earth; from a shadowy personage to an unburied corpse. Look upon… consider thee — Intently examine thee as some strange sight.
Read Daniel Denison Whedon on Isaiah 14 →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
who turned the world into a desert and destroyed its cities, who refused to let the captives return to their homes?”
who made the world like a wilderness, and overthrew its cities, who didn’t release his prisoners to their home?”
who turned the world into a desert and destroyed its cities, who refused to let the captives return to their homes?”
Is this the one who made the world like a desert, who ruined its cities, and refused to free his prisoners so they could return home?”’
Tyndale line
That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home?
that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home?
That made the world as a wilderness, and destroyed its cities; that opened not the house of his prisoners?
He made the worlde as a wildernesse, and destroied the cities thereof, and opened not the house of his prisoners.
Strictly literal
[that] made the world as a wilderness, and overthrew the cities thereof; [that] dismissed not his prisoners homewards?
He hath made the world as a wilderness, And his cities he hath broken down, Of his bound ones he opened not the house.
He has made the world as a wilderness, || And he has broken down his cities, || He did not open the house of his bound ones.
That rendered the world as a wilderness, and pulled down its cities: never opened the prison-house of his prisoners?”
who made the world like a wilderness, who overthrew its cities and did not let his prisoners go home?'
From the Latin
That made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?
Simplified
Is this the one who turned the world into a desert, destroyed cities, and never let his prisoners return home?’
Who made the world a waste, overturning its towns; who did not let his prisoners loose from the prison-house.
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 — 1Qisaa align closely, with the latter providing a complete reading of the verse. The Septuagint offers a different word order and some variation in terms, but the essential meaning remains consistent across the witnesses.
שָׂ֥ם תֵּבֵ֛ל כַּמִּדְבָּ֖ר וְעָרָ֣יו הָרָ֑ס אֲסִירָ֖יו לֹא־ פָ֥תַח בָּֽיְתָה׃
6 of the 9 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.
[שם] [תבל] [כמדבר] [וערי׳ו] הרס אסירי׳ו [לא] [פתח] [בית׳ה]
nothing on the leather here — 2 partly restored, 7 supplied entire by an editor.
שם תבל כמדבר ערי׳ו הרס אסירי׳ו לוא פתח בית׳ה
9 words on the leather.
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 14:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
N-fs — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Conj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
הָרַס (harac) is a Hebrew verb meaning to throw down, break, or tear down. It covers a range of actions including overthrowing, destroying, and breaking through. The entries indicate it can be used in various forms, such as Qal, Niphal, and Piel, each reflecting different nuances of the action.
הָרַס vb. throw down, break or tear down
Qal
throw down, tear down
break down, break away
break through
Niph. be thrown or torn down
Pi. overthrow, tear down
base
H2040 הָרַס throw down, break or tear down .. throw down, tear down
. break down, break away
. break through
. be thrown or torn down
. overthrow, tear down
2040 harac haw-ras'
a primitive root; to pull down or in pieces, break,
&Š destroy:--beat down, break (down, through), destroy,
overthrow, pluck down, pull down, ruin, throw down, X utterly.
הָרַס (ha.ras) — to overthrow.
1) to tear down, break down, overthrow, beat down, break, break through, destroy, pluck down, pull down, throw down, ruined, destroyer, utterly
1a) (Qal)
1a1) to throw down, tear down
1a2) to break through
1a3) to break down, break away
1b) (Niphal) to be torn down, be thrown down
1c) (Piel)
1c1) to overthrow, tear down
1c2) destroyer (participle)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular absolute · suffixHNcmsa/Sd