Isaiah 49:10 — Word Study
WLCלֹ֤א יִרְעָ֙בוּ֙ וְלֹ֣א יִצְמָ֔אוּ וְלֹא־ יַכֵּ֥ם שָׁרָ֖ב וָשָׁ֑מֶשׁ כִּי־ מְרַחֲמָ֣ם יְנַהֲגֵ֔ם וְעַל־ מַבּ֥וּעֵי מַ֖יִם יְנַהֲלֵֽם׃
BSAThey will notlôʼ [never experience] hungerrâʻêb▸ or thirsttsâmêʼ▸ [be afflicted with] nor willlôʼ scorching heatshârâb [intense, parching] or sunshemesh [the celestial body] beat down on themnâkâh▸ Forkîy He who has compassion on themrâcham [shows, exercises, mercy, loving-kindness] will guide themnâhag▸ [lead, direct] and lead themnâhal▸ [conduct, escort] besideʻal [near, alongside] springsmabbûwaʻ [fountains, sources] of watermayim [refreshment, spiritual nourishment]
| Greek | English | Parsing |
|---|---|---|
| לֹ֤א | not | Particle |
| יִרְעָ֙בוּ֙ | they will be hungry | Verb, Qal, imperfect third person masculine plural |
| וְלֹ֣א | and not | Conjunction, particle |
| יִצְמָ֔אוּ | they will be thirsty | Verb, Qal, imperfect third person masculine plural |
| וְלֹא־ | and not | Conjunction, particle |
| יַכֵּ֥ם | it will strike them | Verb hiphil imperfect third person masculine singular, suffix |
| שָׁרָ֖ב | burning heat | Noun common, masculine singular absolute |
| וָשָׁ֑מֶשׁ | and sun | Conjunction, noun common both singular absolute |
| כִּי־ | for | Particle |
| מְרַחֲמָ֣ם | [one who] has compassion on them | Verb piel participle (active) masculine singular common, suffix |
| יְנַהֲגֵ֔ם | he will guide them | Verb piel imperfect third person masculine singular, suffix |
| וְעַל־ | and to | Conjunction, preposition |
| מַבּ֥וּעֵי | springs of | Noun common, masculine plural construct |
| מַ֖יִם | water | Noun common, masculine plural absolute |
| יְנַהֲלֵֽם׃ | he will lead them | Verb piel imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will not hunger or thirst, nor will scorching heat or sun beat down on them. For He who has compassion on them will guide them and lead them beside springs of water. |
| KJV | They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. |
| ASV | They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them, even by springs of water will he guide them. |
| YLT | They do not hunger, nor thirst, Nor smite them doth mirage and sun, For He who is pitying them doth lead them, And by fountains of waters doth tend them. |
| WEB | They shall not hunger nor thirst; neither shall the heat nor sun strike them, for he who has mercy on them will lead them. He will guide them by springs of water. |
| BBE | They will not be in need of food or drink, or be troubled by the heat or the sun: for he who has mercy on them will be their guide, taking them by the springs of water. |
Where they part company is יַכֵּ֥ם — see How Translations Differ.
The structure features a main clause followed by several subordinate clauses that elaborate on God's promises of care.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָעֵב
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 49:10
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 Promises of Provisiongenerated
Isaiah 49:10 is part of a message of hope where God reassures His people that He will provide for their needs. This promise highlights God's compassion and care, assuring them that they will not experience hunger or thirst, and that He will guide them to places where they can find refreshment, symbolized by springs of water. This theme resonates with other passages in Isaiah where God promises sustenance and care to His people, emphasizing His role as a shepherd.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 5:6 | Blessed are those who hunger and thirst for righteousness, for they will be filled. |
| 2 | John 6:35 | Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. |
| 3 | Revelation 7:16–17 | ‘Never again will they hunger, and never will they thirst; nor will the sun beat down upon them, nor any scorching heat.’ |
| 4 | Isaiah 4:6 | a shelter to give shade from the heat by day, and a refuge and hiding place from the storm and the rain. |
| 5 | Isaiah 25:4 | For You have been a refuge for the poor, a stronghold for the needy in distress, a refuge from the storm, a shade from the heat. For the breath of the ruthless is like rain against a wall, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְרַחֲמָ֣ם, me.ra.cha.Mamgenerated
The word רָחַם (racham) means to have compassion or show love. It conveys a sense of deep affection and mercy, often used to describe God's mercy towards humanity. The form used here, מְרַחֲמָ֣ם (me.ra.cha.Mam), indicates an active sense of compassion directed towards His people.
This word is built from the root that emphasizes tenderness and pity, highlighting the emotional depth of God's relationship with His people. It captures the essence of God's nurturing character, assuring them of His ongoing support and guidance.
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 verse contains a series of clauses that build on the central promise of God's provision. The main verb is יְנַהֲגֵ֔ם, he will guide them, which governs the actions described in the preceding clauses.
The structure emphasizes the negation of hunger and thirst, with three clauses leading into the assurance of God's guidance. This arrangement highlights the contrast between the absence of need and the presence of divine care.
Septuagint Backgroundgenerated
The Septuagint translates מְרַחֲמָ֣ם as ἐλεῶν, which carries the sense of showing mercy. This choice aligns with the overarching theme of compassion found in the Hebrew text, though it may emphasize the act of mercy more than the emotional depth implied in the Hebrew.
The translation of יַכֵּ֥ם as αὐτοὺς indicates a focus on the people being affected by the scorching heat, maintaining the original context of divine protection.
In plain words — the whole versegenerated
Isaiah 49:10 assures us that God's people will not suffer from hunger or thirst. God promises to guide them and lead them to places of refreshment, represented by springs of water. This reflects God's care and compassion for His people, emphasizing His role as a protector and provider.
Frequently Asked Questionsgenerated
This indicates that God will provide for their physical and spiritual needs, ensuring they lack nothing essential.
God's compassion is shown through His guidance and provision, leading His people to places where they can find refreshment and sustenance.
The springs of water symbolize life, renewal, and spiritual nourishment that God provides to His people.
This verse connects with other passages in Isaiah that emphasize God's care and provision for His people, reinforcing the theme of divine protection.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God's provision and guidance?
- How can I be more aware of God's compassion in my daily life?
- What does it mean for me to find refreshment in God, like the springs of water mentioned in this verse?
- How can I share the message of God's care and provision with others?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss God's mercy and provision. Their commentary highlights the spiritual nourishment and guidance offered to believers.
“The merciful One will encourage them, and he will lead them by springs of water.” For the springs of Israel and of salvation are plentiful.Early Church Fathers on Isaiah 49 →
After they were called to the light of truth, they were provided with pastures and forests that nurtured their spiritual strength and satisfied them with every good thing.Early Church Fathers on Isaiah 49 →
He has threatened Israel [with suffering] hunger for the Word and [with] a dearth of clouds: “I will send,” he says, “a famine of hearing the word of the Lord,” and elsewhere: “And I will command the clouds to rain no rain upon it.” Here,Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall not hunger nor thirst,.... Being fed in the ways and high places of Gospel ordinances with the love of God, with covenant mercies and precious promises, with Christ, the bread of life, and
Read John Gill on Isaiah 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. They shall not hunger nor thirst.
Read Robert Jamieson on Isaiah 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall not hunger nor thirst, neither shall the heat nor sun smite them; they shall be supplied with all good and necessary things, and kept from all evil occurrents. He that hath mercy on them shall lead them; God who hath magnified his mercy to them will conduct them with safety and comfort.
Read Matthew Poole on Isaiah 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.Ver. 10. They shall not hunger nor thirst.] A sufficiency the saints have, even of outward comforts, if not a superfluity; and for inward, sunt nobis pascua, pocula, et panis coelestis, they "shall not want"; yea, they shall "over exceedingly abound." So little cause is there for the Jew to jeer us as poor and forlorn; spiritual alimony we are sure of, and bread and water with the gospel are good cheer. See Revelation 7:16. Neither shall the heat nor sun smite them.] As Psalms 121:6. For he that hath mercy…
Read John Trapp on Isaiah 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Neither shall the heat . . .—The word is the same as the “parched ground” of Isaiah 35:7, and stands, as there, for the mirage of the scorching desert.
Read Charles John Ellicott on Isaiah 49 →
CambridgeThe Cambridge Bible for Schools and Colleges10. neither shall the heat … smite them] The word for heat should probably be rendered the hot wind (Sirocco; LXX., καύσων). It is often taken to denote the mirage (see on ch. Isaiah 35:7), but that meaning is unsuitable here on account of the verb “smite.”
Read Cambridge on Isaiah 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey shall not hunger nor thirst - All their needs shall be abundantly provided for, as a shepherd will provide for his flock.
Read Albert Barnes on Isaiah 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8-10. In an acceptable time — Better, in a time of favour; that is, in the far future times, when Providence shall guide to changes in favour of men’s hearing, pondering, and accepting the Gospel.
Read Daniel Denison Whedon on Isaiah 49 →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
They will not hunger or thirst, nor will scorching heat or sun beat down on them. For He who has compassion on them will guide them and lead them beside springs of water.
They shall not hunger nor thirst; neither shall the heat nor sun strike them, for he who has mercy on them will lead them. He will guide them by springs of water.
They will not hunger or thirst, nor will scorching heat or sun beat down on them. For He who has compassion on them will guide them and lead them beside springs of water.
They will not be hungry or thirsty; the sun’s oppressive heat will not beat down on them, for one who has compassion on them will guide them; he will lead them to springs of water.
Tyndale line
They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them, even by springs of water will he guide them.
They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
They shall not hunger nor thirst, neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
They shall not be hungrie, neither shall they be thirstie, neither shall the heat smite them, nor the sunne: for he that hath compassion on them, shall leade them: euen to the springs of waters shall he driue them.
Strictly literal
They shall not hunger nor thirst, neither shall the heat nor sun smite them; for he that hath mercy on them will lead them, and by the springs of water will he guide them.
They do not hunger, nor thirst, Nor smite them doth mirage and sun, For He who is pitying them doth lead them, And by fountains of waters doth tend them.
They do not hunger, nor thirst, || Nor do mirage and sun strike them, || For He who is pitying them leads them, || And tends them by fountains of waters.
They shall not be hungry nor thirsty, and neither heat nor sun shall smite them; for he that hath mercy on them will lead them, and by springs of water will he guide them.
They will not be hungry or thirsty; nor will the heat or sun beat on them, for he who has mercy on them will lead them; he will guide them to springs of water.
From the Latin
They shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall be their shepherd, and at the fountains of waters he shall give them drink.
Simplified
They won't be hungry or thirsty, and they won't get hot in the sun, for the one who loves them will lead them to springs, and guide them to water.
They will not be in need of food or drink, or be troubled by the heat or the sun: for he who has mercy on them will be their guide, taking them by the springs of water.
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 is consistent with the Septuagint and the Dead Sea Scrolls, with all witnesses agreeing on the wording of this verse. The scrolls provide a nearly identical reading, confirming the integrity of the text across traditions.
לֹ֤א יִרְעָ֙בוּ֙ וְלֹ֣א יִצְמָ֔אוּ וְלֹא־ יַכֵּ֥ם שָׁרָ֖ב וָשָׁ֑מֶשׁ כִּי־ מְרַחֲמָ֣ם יְנַהֲגֵ֔ם וְעַל־ מַבּ֥וּעֵי מַ֖יִם יְנַהֲלֵֽם׃
15 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לוא ירעבו ולוא יצמאו ולוא יכ׳ם שוב ושמש כיא מרחמ׳ם ינהג׳מ ועל מבועי מים ינהל׳ם
15 words on the leather.
לא [ירעבו] [ולא] [יצמאו] [ולא] [יכ׳ם] [שרב] [ושמש] [כי] מרחמ׳ם ינהג׳ם ועל מבעי [מים] [ינהל׳ם]
4 words on the leather — 1 partly restored, 10 supplied entire by an editor.
לא ירעבו ולא יצמאו [ולא] יכ׳ם [שרב] [ושמש] [כי] [מרחמ׳ם] [ינהג׳ם] [ועל] [מבועי] מים ינהל׳ם
3 words on the leather — 4 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 49:10
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.
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
רָעֵב (ra`eb) is a Hebrew verb meaning 'to be hungry.' It is a primitive root that can also imply allowing someone to hunger. The entries indicate its use in both the Qal and Hiphil stems, covering the basic state of hunger and the act of causing hunger.
רָעֵב vb. be hungry
Qal be hungry
Hiph. allow one to hunger
base
H7456 רָעֵב be hungry
7456 ra`eb raw-abe'
a primitive root; to hunger:--(suffer to) famish, (be, have,
suffer, suffer to) hunger(-ry).
רָעֵב (ra.ev) — be hungry.
1) to be hungry, be voracious
1a) (Qal) to be hungry
1b) (Hiphil) to allow one to be hungry, allow to hunger
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
צָמֵא (tsame') is a primitive root meaning 'to thirst,' which can be understood both literally and figuratively. The entries consistently describe it as a verb indicating the state of being thirsty.
[צָמֵא] vb. be thirsty
base
H6770 צָמֵא be thirsty
6770 tsame' tsaw-may'
a primitive root; to thirst (literally or
figuratively):--(be a-, suffer) thirst(-y).
צָמֵא (tsa.me) — to thirst.
(Qal) to be thirsty
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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)
HC/Tn — Conjunction · particleHC/Tn
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3mp
שָׁרָב (sharab) refers to burning heat or scorching conditions, particularly in relation to parched ground. It is derived from a root meaning to glare, indicating a quivering glow in the air, often associated with a mirage. The term captures the intense heat experienced in arid environments.
שָׁרָב n.m.
burning heat
parched ground
base
H8273 שָׁרָב . burning heat
. parched ground
8273 sharab shaw-rawb'
from an unused root meaning to glare; quivering glow (of the
air), expec. the mirage:--heat, parched ground.
שָׁרָב (sha.rav) — scorching.
burning or scorching heat, parched ground
N-ms — Noun common · masculine singular absoluteHNcmsa
het (chom, horebh, "drought," Job 30:30; Isa 4:6; 25:4; Jer 36:30; sharabh, Isa 49:10, translated in the Revised Version margin "mirage"; zestos, "fervent," Re 3:15, therme, Ac 28:3, kauma, Re 7:16, kauson, Mt 20:12; see MIRAGE):
1. Dreaded in Palestine:
The heat of the summer is greatly dreaded in Palestine, and as a rule the people rest under cover during the middle of the day, when the sun is hottest. There is no rain from May to October, and scarcely a cloud…
→ Jonah overcome with Jon 4:8
→ See SUNSTROKE
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
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…
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
V-Piel | Suff — Verb piel participle (active) masculine singular common · suffixHVprmsc/Sp3mp
נָהַג (nahag) is a Hebrew verb meaning to drive, lead, or guide. It can refer to driving animals or chariots, as well as guiding oneself or others. Additionally, in the Piel form, it can mean to moan or lament. The word appears in contexts that emphasize both physical guidance and emotional expression.
נָהַג vb. drive, conduct
Qal
drive
fig. my heart behaving itself in wisdom
Pi.
drive away, lead off
lead on, guide
cause to drive
H5090a נָהַג drive, conduct .. drive
. fig. my heart behaving itself in wisdom
. . drive away, lead off
. lead on, guide
. cause to drive
H5090b נָהַג Pi. moan, lament
5090 nahag naw-hag'
a primitive root; to drive forth (a person, an animal or
chariot), i.e. lead, carry away; reflexively, to proceed (i.e.
impel or guide oneself); also (from the panting induced by
effort), to sigh:--acquaint, bring (away), carry away, drive
(away), lead (away, forth), (be) guide, lead (away, forth).
נָהַג (na.hag) — to lead.
1) to drive, lead, guide, conduct
1a) (Qal)
1a1) to drive, lead on, drive away, drive off
1a2) to behave itself (fig.) (of heart)
1b) (Piel)
1b1) to drive away, lead off
1b2) to lead on, guide, guide on
1b3) to cause to drive
נָהַג (na.hag) — to moan.
(Piel) to moan, lament
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
מַבּוּעַ (mabbuwa`) means a spring or fountain of water. It is derived from the root word for 'fountain' and is used to refer specifically to a source of water.
מַבּוּעַ n.[m.] spring of water
base
H4002 מַבּוּעַ spring of water
4002 mabbuwa` mab-boo'-ah
from 5042; a fountain:--fountain, spring.
see HEBREW for 05042
מַבּוּעַ (mab.bu.a) — spring.
spring of water
N-mp — Noun common · masculine plural constructHNcmpc
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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
נָהַל (nahal) is a Hebrew verb meaning to lead or guide, particularly to a watering place or station where one can rest. It encompasses ideas of refreshing and sustaining, as well as conducting someone gently. The word can also imply a journey by stages. There are no significant disagreements among the lexicons regarding its meanings.
[נָהַל] vb. Pi. lead, guide to a watering-place or station, and cuase to rest there; bring to a station or place of rest; lead, guide; refresh
Pi.
lead to a watering-place (or station), and cause to rest there
lead or bring to a station, a goal
lead, guide
give rest to
refresh with food
Hithp. journey by stations, stages
base
H5095 נָהַל Pi. lead, guide to a watering-place or station, and cuase to rest there; bring to a station or place of rest; lead, guide; refresh . . lead to a watering-place (or station), and cause to rest there
. lead or bring to a station, a goal
. lead, guide
. give rest to
. refresh with food
. journey by stations, stages
5095 nahal naw-hal'
a primitive root; properly, to run with a sparkle, i.e. flow;
hence (transitively), to conduct, and (by inference) to
protect, sustain:--carry, feed, guide, lead (gently, on).
נָהַל (na.hal) — to guide.
1) to lead, give rest, lead with care, guide to a watering place or station, cause to rest, bring to a station or place of rest, guide, refresh
1a) (Piel)
1a1) to lead to a watering-place or station and cause to rest there
1a2) to lead or bring to a station or goal
1a3) to lead, guide
1a4) to give rest to
1a5) to refresh (with food)
1b) (Hithpael)
1b1) to lead on
1b2) to journey by stations or stages
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3mp
