Isaiah 47:3 — Word Study
WLCתִּגָּל֙ עֶרְוָתֵ֔ךְ גַּ֥ם תֵּרָאֶ֖ה חֶרְפָּתֵ֑ךְ נָקָ֣ם אֶקָּ֔ח וְלֹ֥א אֶפְגַּ֖ע אָדָֽם׃ ס
BSAYour nakednessʻervâh [unclothed condition, shame] will be uncoveredgâlâh▸ [revealed, exposed] andgam your shamecherpâh [reproach, disgrace] will be exposedrâʼâh▸ [seen, visible] I will takelâqach▸ [get, exact] ◂vengeancenâqâm [revenge, punishment] I will sparepâgaʻ▸ [pity, have mercy on] nolôʼ oneʼâdâm [no man, none]
| Greek | English | Parsing |
|---|---|---|
| תִּגָּל֙ | let it be uncovered | Verb, Niphal, jussive third person feminine singular |
| עֶרְוָתֵ֔ךְ | nakedness your | Noun common feminine singular construct, suffix |
| גַּ֥ם | also | Adverb |
| תֵּרָאֶ֖ה | let it be visible | Verb, Niphal, imperfect third person feminine singular |
| חֶרְפָּתֵ֑ךְ | reproach your | Noun common feminine singular construct, suffix |
| נָקָ֣ם | vengeance | Noun common, masculine singular absolute |
| אֶקָּ֔ח | I will take | Verb, Qal, imperfect first person common singular |
| וְלֹ֥א | and not | Conjunction, particle |
| אֶפְגַּ֖ע | I will meet | Verb, Qal, imperfect first person common singular |
| אָדָֽם׃ ס | anyone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your nakedness will be uncovered and your shame will be exposed. I will take vengeance; I will spare no one.” |
| KJV | Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. |
| ASV | Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will spare no man. |
| YLT | Revealed is thy nakedness, yea, seen is thy reproach, Vengeance I take, and I meet not a man. |
| WEB | Your nakedness will be uncovered. Yes, your shame will be seen. I will take vengeance, and will spare no one.” |
| BBE | The shame of your unclothed condition will be seen by all: I will give punishment without mercy, |
The translations agree on the core meaning of the verse, emphasizing the exposure of shame and the execution of vengeance.
The structure is clear, with a main clause followed by additional clauses that elaborate on the actions of uncovering and taking vengeance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלָה
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 47:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on Babylongenerated
Isaiah 47:3 delivers a strong message about the impending judgment on Babylon, emphasizing that their nakedness and shame will be exposed. This follows a call for action in Isaiah 47:2 and culminates in a declaration of God's vengeance, as seen in the following verses. The surrounding context illustrates the downfall of a once-mighty nation, reminding readers of the consequences of pride and disobedience to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 34:1–8 | Come near, O nations, to listen; pay attention, O peoples. Let the earth hear, and all that fills it, the world and all that springs from it. |
| 2 | Isaiah 59:17–18 | He put on righteousness like a breastplate, and the helmet of salvation on His head; He put on garments of vengeance and wrapped Himself in a cloak of zeal. |
| 3 | Isaiah 63:4–6 | For the day of vengeance was in My heart, and the year of My redemption had come. |
| 4 | Deuteronomy 32:35–41 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 5 | Psalm 94:1–2 | O LORD, God of vengeance, O God of vengeance, shine forth. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תִּגָּל֙, ti.Galgenerated
The Hebrew verb גָּלָה (galah) means to uncover or reveal, often in a context that implies embarrassment or shame. It can also refer to exile, emphasizing a forceful removal from one's home. In this verse, it indicates the unveiling of Babylon's disgrace, highlighting the seriousness of their actions.
The Niphal form here indicates a passive or reflexive action, suggesting that Babylon's shame will be revealed by an external force — in this case, God's judgment. This aligns with the broader theme of divine retribution found throughout the prophetic texts.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the key terms in this verse.
Sentence Structuregenerated
The main verb תִּגָּל֙ (ti.Gal) governs the sentence, indicating the action of uncovering. The structure includes multiple clauses: the first describes the uncovering of nakedness and shame, and the second expresses God's intent to take vengeance.
The Hebrew word order places emphasis on the actions of revealing and taking vengeance, with the subject and objects clearly defined, creating a direct and forceful proclamation.
Septuagint Backgroundgenerated
The Septuagint translates תִּגָּל֙ as ἀνακαλυφθήσεται, which means 'will be uncovered.' This choice reflects a direct interpretation of the Hebrew, emphasizing the act of exposure.
This translation choice underscores the seriousness of the judgment, aligning with the original intent of the Hebrew text.
In plain words — the whole versegenerated
Isaiah 47:3 states that Babylon's nakedness will be uncovered and their shame will be exposed. God declares His intention to take vengeance and will not show mercy to anyone. This verse emphasizes the consequences of their actions and the certainty of divine judgment.
Frequently Asked Questionsgenerated
It signifies that Babylon's shame and disgrace will be revealed, highlighting their moral failures and the consequences of their actions.
The vengeance mentioned here refers to God's judgment against Babylon for their pride and sins, indicating that they will face severe consequences.
This statement emphasizes the totality of God's judgment against Babylon, indicating that no one will escape the consequences of their actions.
This verse fits into a larger narrative of judgment against Babylon, illustrating the downfall of a proud nation and serving as a warning to others.
Reflection Questionsgenerated
- What are some ways that pride can lead to shame in our own lives?
- How can we recognize when we are acting like Babylon in our attitudes or behaviors?
- What does God's promise of vengeance teach us about justice?
- In what ways can we seek mercy in our own lives while understanding the seriousness of wrongdoing?
The early church on this verse — how the Fathers read it
Early commentators like Cyril of Alexandria and Theodoret of Cyrus reference this verse to discuss the shame of Babylon and the consequences of their actions.
“Bare your legs and cross the rivers. Your shame will be uncovered and your disgrace shown.” For she was once led into captivity. She was taken from her own land into that of the victors.Early Church Fathers on Isaiah 47 →
“Come down, sit on the ground, virgin daughter of Babylon.” Isaiah calls her “virgin” not because she was chaste—in fact she was corrupt and shameless—but because she was dressed in the manner of a virgin.Early Church Fathers on Isaiah 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 47:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy nakedness shall be uncovered, yea, thy shame shall be seen,.... Not only stripped of their garments, and have nothing to cover their naked bodies, being spoiled of all by the soldiers; but should
Read John Gill on Isaiah 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
Read Robert Jamieson on Isaiah 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy nakedness shall be uncovered; either, 1. For want of raiment to cover it; or rather, 2. By thine enemies in way of scorn and contumely, by comparing this place with 23:29. Thy shame shall be seen upon thee for thy many and great injuries done to my people. I will take vengeance, as a man meets his enemy in the field, to contend with thee. I will not meet thee as a man, with moderation and gentleness, as those men who have not quite put off humanity use to do; but like a lion tearing thee to pieces, to which God in such case compareth himself, as 13:7,8: compare .
Read Matthew Poole on Isaiah 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 47:3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.Ver. 3. Thy nakedness shall be uncovered.] Thou shalt be stripped, and worse dealt with - the ordinary lot of women prisoners. At the sack of Magdeburg by Monsieur Tilly, ladies, gentlewomen, and others, like beasts and dogs, being naked and coupled together, were led into the woods, and there ravished. Such as resisted, the soldiers stripped naked, whipped them, cropped their ears, and so sent them home again. I will not meet thee as a man.] But as a lion rather; thou shalt have vengeance without mixture of mercy. See 2 Samuel 7:24 Isaiah 13:6; Isaiah…
Read John Trapp on Isaiah 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I will not meet thee as a man.—The words in italics show that the phrase is difficult. Omitting them we get I shall not meet a man, i.e., there will be none to oppose me, or I will not spare a man.
Read Charles John Ellicott on Isaiah 47 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I will not meet thee as a man - "Neither will I suffer man to intercede with me."] The verb should be pointed, or written, אפגיע aphgia, in Hiphil.
Read AdamClarke on Isaiah 47 →CambridgeThe Cambridge Bible for Schools and Colleges3. Thy nakedness … seen] These words, which undoubtedly spoil the rhythm of the verse, are deleted by Duhm as a gloss suggested by the latter part of Isa 47:2. and I will not meet thee as a man] The sense is very obscure. Either (a) “I will spare no man” (i.e. meet him with friendly intentions); the figure of the virgin being dropped: or (b) “I will not entreat any man (for help)”: or (c) the vowel-points being changed, “I will let no man intercede,”—all unacceptable on one ground or another. The difficulty lies in the word for “man”; this would be got rid of by simply changing ’âdâm into ’âmar (= “saith”) read by some MSS. of the LXX. as the first word of Isa 47:4. The verb then stands…
Read Cambridge on Isaiah 47 →Albert Barnes1798–1870Barnes' Notes on the BibleThy nakedness - This denotes the abject condition to which the city would be reduced. All its pride would be taken away; and it would be brought to such a state as to fill its inhabitants with the deepest mortification and shame.
Read Albert Barnes on Isaiah 47 →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
Your nakedness will be uncovered and your shame will be exposed. I will take vengeance; I will spare no one.”
Your nakedness will be uncovered. Yes, your shame will be seen. I will take vengeance, and will spare no one.”
Your nakedness will be uncovered and your shame will be exposed. I will take vengeance; I will spare no one.”
Let your private parts be exposed! Your genitals will be on display! I will get revenge; I will not have pity on anyone,”
Tyndale line
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will spare no man.
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will accept no man.
Thy nakedness shall be uncovered, yes, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
Thy filthinesse shall be discouered, and thy shame shall be seene: I will take vengeance, and I will not meete thee as a man.
Strictly literal
thy nakedness shall be uncovered, yea, thy shame shall be seen. I will take vengeance, and I will meet none [to stay me]. ...
Revealed is thy nakedness, yea, seen is thy reproach, Vengeance I take, and I meet not a man.
Your nakedness is revealed, indeed, your reproach is seen, || I take vengeance, and I do not meet a man.”
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not regard any man.
Your nakedness will be uncovered, yes, your shame will be seen: I will take vengeance and will not spare a man.
From the Latin
Thy nakedness shall be discovered, and thy shame shall be seen: I will take vengeance, and no man shall resist me.
Simplified
You will be seen naked; what should be kept private will be shamefully exposed. I will take vengeance—I won't spare anyone.
The shame of your unclothed condition will be seen by all: I will give punishment without mercy,
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 largely agree, with the primary wording preserved across these witnesses. The Septuagint matches eight of the ten words found in the Hebrew text, indicating a strong consistency in the core message.
תִּגָּל֙ עֶרְוָתֵ֔ךְ גַּ֥ם תֵּרָאֶ֖ה חֶרְפָּתֵ֑ךְ נָקָ֣ם אֶקָּ֔ח וְלֹ֥א אֶפְגַּ֖ע אָדָֽם׃ ס
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
תגלה ערות׳ך גמ תראה חרפת׳ך נקם אקח ולוא אפגע אדם
10 words on the leather.
תגל ערות׳ך [גם] [תראה] [חרפת׳ך] [נקם] [אקח] ולא אפגע אדם
4 words on the leather — 1 partly restored, 5 supplied entire by an editor.
[תגל] [ערות׳ך] [גם] תראה חרפת׳ך נקם אקח ולא אפגיע [אדם]
5 words on the leather — 1 partly restored, 4 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 47:3
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 גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Niphal-Imperf-3fs — Verb · Niphal · jussive third person feminine singularHVNj3fs
עֶרְוָה (ervah) refers to nakedness or nudity, particularly emphasizing the pudenda. It can also denote shame, disgrace, or improper behavior. The term has a figurative use, suggesting exposure or vulnerability. The Aramaic equivalent is עַרְוָה (arvah), meaning dishonor.
עֶרְוָה 54 n.f. nakedness, pudenda
base
H6172 עֶרְוָה nakedness, pudenda
6172 `ervah er-vaw'
from 6168; nudity, literally (especially the pudenda) or
figuratively (disgrace, blemish):--nakedness, shame,
unclean(-ness).
see HEBREW for 06168
עֶרְוָה (er.vah) — nakedness.
1) nakedness, nudity, shame, pudenda
1a) pudenda (implying shameful exposure)
1b) nakedness of a thing, indecency, improper behaviour
1c) exposed, undefended (fig.)
Aramaic equivalent: ar.vah (עַרְוָה "dishonor" H6173)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa