Isaiah 3:11 — Word Study
WLCא֖וֹי לְרָשָׁ֣ע רָ֑ע כִּֽי־ גְמ֥וּל יָדָ֖יו יֵעָ֥שֶׂה לּֽוֹ׃
BSAWoeʼôwy [alas, oh no] to the wickedrâshâʻ [morally wrong, guilty of sin] disaster [is upon them]raʻ [calamity, evil, will befall them] Forkîy [because, since] they will be repaidgᵉmûwl [given recompense, rewarded] with what their handsyâd [strength, actions] have doneʻâsâh▸ [accomplished, brought about]
| Greek | English | Parsing |
|---|---|---|
| א֖וֹי | woe! | Particle |
| לְרָשָׁ֣ע | to [the] wicked | Preposition, noun common masculine singular absolute |
| רָ֑ע | it will be bad | Verb, Qal, perfect third person masculine singular |
| כִּֽי־ | for | Particle |
| גְמ֥וּל | [the] dealing of | Noun common, masculine singular construct |
| יָדָ֖יו | hands his | Noun common both dual construct, suffix |
| יֵעָ֥שֶׂה | it will be done | Verb, Niphal, imperfect third person masculine singular |
| לּֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| KJV | Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. |
| ASV | Woe unto the wicked! it shall be ill with him; for what his hands have done shall be done unto him. |
| YLT | Woe to the wicked — evil, Because the deed of his hand is done to him. |
| WEB | Woe to the wicked! Disaster is upon them, for the deeds of their hands will be paid back to them. |
| BBE | Unhappy is the sinner! for the reward of his evil doings will come on him. |
Where they part company is גְמ֥וּל — see How Translations Differ.
The sentence has a main clause followed by a causal clause, clearly linking the warning to the consequences of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאוֹי
verbרעע
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 3:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of the Wickedgenerated
Isaiah 3:11 presents a stark warning to the wicked, indicating that calamity is imminent due to their actions. This verse is part of a broader passage where Isaiah contrasts the fate of the righteous with that of the wicked, emphasizing divine justice. The surrounding verses highlight the consequences of moral failure among the people, setting the stage for God's judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 48:22 | “There is no peace,” says the LORD, “for the wicked.” |
| 2 | Isaiah 57:20–21 | But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck. |
| 3 | Isaiah 65:13–15 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
| 4 | Psalm 1:3–5 | He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does. |
| 5 | Psalm 11:5–6 | The LORD tests the righteous and the wicked; His soul hates the lover of violence. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אוֹי, 'ogenerated
The word אוֹי ('o) is an interjection expressing grief or lamentation, often translated as 'woe!' or 'alas!'. It conveys deep emotional pain and is frequently used by the prophets to highlight the dire consequences of sin and moral failure.
In this verse, it serves as an urgent warning to the wicked, emphasizing the seriousness of their situation and the impending disaster that will befall them.
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 רָ֑ע (ra'), meaning 'it will be bad,' governs the sentence, indicating the state of the wicked. The structure presents a straightforward cause-and-effect relationship: the wicked face disaster because of their actions.
The sentence is organized with a main clause followed by a subordinate clause explaining the reason for the disaster, creating a clear logical flow.
Septuagint Backgroundgenerated
The Septuagint translates אוֹי as οὐαὶ (ouai), which also expresses lamentation. This choice underscores the emotional weight of the warning against the wicked, aligning with the Hebrew intent.
The Greek term ἀνόμῳ (anōmō) for לְרָשָׁע reflects a focus on lawlessness, emphasizing the moral failure of the wicked.
In plain words — the whole versegenerated
Isaiah 3:11 warns that the wicked will face disaster as a result of their actions. This verse highlights the consequences of wrongdoing, contrasting with the well-being of the righteous in the surrounding context.
Frequently Asked Questionsgenerated
It expresses a strong lamentation and warning about the impending disaster that will befall those who act wickedly.
Disaster is a consequence of their actions, reflecting the moral order established by God.
The verse contrasts the fate of the wicked with that of the righteous, who will be well off according to the preceding verse.
Recompense indicates that the wicked will receive a return for their actions, highlighting the principle of divine justice.
Reflection Questionsgenerated
- In what ways can I recognize the consequences of my actions in my life?
- How can I ensure that my actions align with righteousness rather than wickedness?
- What does this verse teach about the nature of divine justice?
- How can I support others in turning away from wickedness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe unto the wicked! [it shall be] ill [with him],.... In time, and to eternity, in times of public calamity, and under all afflictions, and adverse dispensations of Providence; he has no God to go
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. Woe unto the wicked, (it shall be) ill (with him) - antithesis to "well" (Isaiah 3:10): emphatic ellipsis.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWoe unto the wicked! these heavy judgments are designed against them, and shall certainly find them out, though here they be mixed with the righteous.
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:11 Woe unto the wicked! [it shall be] ill [with him]: for the reward of his hands shall be given him.Ver. 11. Woe to the wicked.] This sentence should ever sound in the wicked man’ s ears for a powerful retentive from wickedness, considering the evil consequence thereof, that doleful ουαιουαι; woe and alas for evermore! And when thou art making, saith one, a covenant with sin, say to thy soul, as Boaz said to his kinsman, "At what time thou buyest it, thou must have Ruth with it." If thou wilt have the pleasure of sin, the ways of wickedness, thou must also have the vengeance and wrath of God with it, and let thy soul answer as he here doth: No, I may not do it; I shall mar and…
Read John Trapp on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Wo unto the wicked] לרשע lerasha, the man who is, 1. Evil in his heart. 2. Evil in his purposes. 3. Evil in his life. As he is wicked, he does that which is wicked; and is influenced by the wicked one, of whom he is the servant and the son. It shall be ill with him, רע ra; in a single word say to him - evil! Of him you can speak no good; and to him you can speak no good - all is evil, in him - before him - after him - round about him - above him - below him. Evil in time - evil through eternity! The reward of his hands.] What he has deserved he shall get. He shall be paid that for which he has laboured, and his reward shall be in proportion to his work. O, what a lot is that of…
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges10, 11. The exclamation at the end of Isa 3:9 leads to a statement of the universal law of divine retribution. The verses are thought by some to be interpolated, and even Dillmann admits that they fit but loosely into the context.
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWo unto the wicked - To all the wicked - but here having particular reference to the Jews whom Isaiah was addressing. It shall be ill with him - The word “ill” is the only word here in the original.
Read Albert Barnes on Isaiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10, 11. These verses express general truths. Their meaning is deep. All that is possible to think or feel from the two simple propositions, “It is well to be righteous,” “It is ill to be wicked,” cannot exceed what they mean.
Read Daniel Denison Whedon on Isaiah 3 →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
Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done.
Woe to the wicked! Disaster is upon them, for the deeds of their hands will be paid back to them.
Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done.
Too bad for the wicked sinners! For they will get exactly what they deserve.
Tyndale line
Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
Woe unto the wicked! it shall be ill with him; for what his hands have done shall be done unto him.
Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
Woe to the wicked! it shall be ill with him : for the reward of his hands shall be given him.
Woe be to the wicked, it shalbe euill with him: for the reward of his handes shalbe giuen him.
Strictly literal
Woe unto the wicked! it shall be ill [with him], because the desert of his hands shall be rendered unto him.
Woe to the wicked — evil, Because the deed of his hand is done to him.
Woe to the wicked—evil, || Because the deed of his hand is done to him.
Woe unto the wicked who doeth evil; for the recompense of his hands shall be bestowed on him.
Woe to the wicked! It will go badly for him, for the recompense of his hands will be done to him.
From the Latin
Woe to the wicked unto evil: for the reward of his hands shall be given him.
Simplified
But tragedy comes to the wicked, for what they did will be done to them.
Unhappy is the sinner! for the reward of his evil doings will come on him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with seven of the eight words matched. The Dead Sea Scrolls also support the MT, confirming the core message of the verse with minor variations in wording.
א֖וֹי לְרָשָׁ֣ע רָ֑ע כִּֽי־ גְמ֥וּל יָדָ֖יו יֵעָ֥שֶׂה לּֽוֹ׃
7 of the 8 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.
אוי לרשע רע כיא גמול יד׳ו ישוב ל׳וא
8 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 3:11
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.
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Prep | Adj — Preposition · noun common masculine singular absoluteHR/Ncmsa
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
גְּמוּל (gmuwl) refers to dealing, recompense, or benefit, encompassing acts of good or ill and implying service or requital. It is built from the root meaning treatment or act, and covers concepts of reward and deserving. The term appears in contexts related to how one has been treated or compensated.
גְּמוּל n.m. dealing, recompense, benefit
base
H1576 גְּמוּל dealing, recompense, benefit
1576 gmuwl ghem-ool'
from 1580; treatment, i.e. an act (of good or ill); by
implication, service or requital:--+ as hast served, benefit,
desert, deserving, that which he hath given, recompense,
reward.
see HEBREW for 01580
גְּמוּל (ge.mul) — recompense.
1) dealing, recompense, benefit
1a) dealing (of one's hand)
1b) recompense
1c) benefit
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…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms