Isaiah 57:9 — Word Study
WLCוַתָּשֻׁ֤רִי לַמֶּ֙לֶךְ֙ בַּשֶּׁ֔מֶן וַתַּרְבִּ֖י רִקֻּחָ֑יִךְ וַתְּשַׁלְּחִ֤י צִרַ֙יךְ֙ עַד־ מֵ֣רָחֹ֔ק וַתַּשְׁפִּ֖ילִי עַד־ שְׁאֽוֹל׃
BSAYou wentshûwr▸ to [Molech]melek [the king, a pagan deity] with oilshemen [olive oil] and multipliedrâbâh▸ [increased, grew] your perfumesraqquach△ [fragrant scented substances] You have sentshâlach▸ your envoystsîyr [messengers, ambassadors] a great distancerâchôwq [far off, to distant places] you have descendedshâphêl▸ [humbled, debased] even toʻad Sheol itselfshᵉʼôwl [the underworld, the grave, a place of no return]
| Greek | English | Parsing |
|---|---|---|
| וַתָּשֻׁ֤רִי | and you journeyed | Verb, Qal, sequential imperfect second person feminine singular |
| לַמֶּ֙לֶךְ֙ | to the king | Preposition, noun common masculine singular absolute |
| בַּשֶּׁ֔מֶן | with oil | Preposition, noun common masculine singular absolute |
| וַתַּרְבִּ֖י | and you increased | Verb, Hiphil, sequential imperfect second person feminine singular |
| רִקֻּחָ֑יִךְ | perfumes your | Noun common masculine plural construct, suffix |
| וַתְּשַׁלְּחִ֤י | and you sent | Verb, Piel, sequential imperfect second person feminine singular |
| צִרַ֙יךְ֙ | envoys your | Noun common masculine plural construct, suffix |
| עַד־ | to | Preposition |
| מֵ֣רָחֹ֔ק | from a distance | Preposition |
| וַתַּשְׁפִּ֖ילִי | and you showed abasement | Verb, Hiphil, sequential imperfect second person feminine singular |
| עַד־ | to | Preposition |
| שְׁאֽוֹל׃ | Sheol | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself. |
| KJV | And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. |
| ASV | And thou wentest to the king with oil, and didst increase thy perfumes, and didst send thine ambassadors far off, and didst debase thyself even unto Sheol. |
| YLT | And goest joyfully to the king in ointment, And dost multiply thy perfumes, And sendest thine ambassadors afar off, And humblest thyself unto Sheol. |
| WEB | You went to the king with oil, increased your perfumes, sent your ambassadors far off, and degraded yourself even to Sheol. |
| BBE | And you went to Melech with oil and much perfume, and you sent your representatives far off, and went as low as the underworld. |
Where they part company is שׁוּר — see How Translations Differ.
The sentence consists of one main clause followed by three subordinate clauses detailing the actions taken by the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּר
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 57:9
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 Consequences of Idolatrygenerated
Isaiah 57:9 highlights the people's journey into idolatry, specifically their worship of Molech, a pagan deity. The verse illustrates the lengths to which they went to honor this false god, using oil and perfumes, while also sending envoys far away. This reflects a broader theme in Isaiah, where the prophet condemns the people for their unfaithfulness and calls them to return to the true God. The surrounding verses provide further context, showing the consequences of their actions and God's call for repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:1–6 | “Woe to the rebellious children,” declares the LORD, “to those who carry out a plan that is not Mine, who form an alliance, but against My will, heaping up sin upon sin. |
| 2 | Isaiah 31:1–3 | Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. |
| 3 | 2 Kings 16:7–11 | So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and save me from the hands of the kings of Aram and Israel, who are rising up against me.” |
| 4 | Ezekiel 16:33 | Men give gifts to all their prostitutes, but you gave gifts to all your lovers. You bribed them to come to you from everywhere for your illicit favors. |
| 5 | Ezekiel 23:16 | At the sight of them, she lusted for them and sent messengers to them in Chaldea. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שׁוּר, va.ta.Shu.rigenerated
The verb שׁוּר (shur) means to travel or journey. It conveys the idea of movement, often associated with a merchant or wanderer. In this verse, it indicates the act of going to Molech, emphasizing the commitment to idolatry.
The parsing as a sequential imperfect second person feminine singular indicates that the speaker is addressing the people directly, highlighting their actions in a continuous manner. This verb is used to show their ongoing journey into idolatry.
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 main verb of the verse is וַתָּשֻׁ֤רִי, and you journeyed, which governs the actions described in the following phrases. The structure includes several clauses detailing the actions taken by the subjects.
The sentence is constructed with a series of verbs that describe the people's actions, emphasizing their commitment to idolatry through a sequence of actions: journeying, increasing, sending, and abasing.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּר as ἐπλήθυνας, which means 'you increased.' This choice shows a focus on the act of multiplication rather than the journey itself, indicating a broader interpretation of their actions.
This translation reflects a narrowing of the Hebrew meaning, emphasizing the extent of their idolatrous practices rather than the physical act of traveling.
In plain words — the whole versegenerated
Isaiah 57:9 describes how the people of Israel journeyed to worship Molech, bringing oil and perfumes as offerings. They sent envoys far away, showing their commitment to idolatry, and even humbled themselves to Sheol, the grave. This verse highlights their unfaithfulness and the consequences of turning away from God.
Frequently Asked Questionsgenerated
Going to Molech refers to the act of worshiping this pagan deity, often involving offerings and sacrifices, which was condemned by the prophets.
Oil, particularly olive oil, was valuable in ancient times and often used in rituals and offerings, symbolizing richness and dedication.
Sheol represents the underworld or grave, a place of no return where the dead reside, often associated with punishment and degradation.
Sending envoys indicates a serious commitment to their idolatrous practices, showing they were willing to go to great lengths to honor false gods.
Reflection Questionsgenerated
- In what ways do I see idolatry manifesting in my life today?
- How can understanding the significance of oil deepen my appreciation for biblical rituals?
- What does the concept of Sheol teach us about life and death from a biblical perspective?
- How can I ensure that my commitments align with my faith in God, rather than distractions or false idols?
The early church on this verse — how the Fathers read it
Jerome comments on the implications of this verse, discussing the consequences of idolatry and the importance of adhering to the true path laid out by God.
Whoever walks along the one royal way does not labor. Indeed, God issued a commandment about this through Moses: “You shall walk along the royal way and not deviate to your right or to your left.” The one way is the way of truth,Early Church Fathers on Isaiah 57 →
The royal road also involves fortitude and constancy, from which the impulsive and rash deviate to the right and the timid and fearful deviate to the left.Early Church Fathers on Isaiah 57 →
Because you uncovered yourself beside me and took in an adulterer, you spread your bed and made a covenant with them. You loved their bed openly and adorned yourself with royal ointment and multiplied your perfumes.Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou wentest to the king with ointment,.... To the kings of the earth, the singular for the plural, with whom the whore of Rome has committed fornication or idolatry, in allusion to harlots, who,
Read John Gill on Isaiah 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.
Read Robert Jamieson on Isaiah 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou wentest, either by thyself, or by thy messengers, as it follows. Or, thou didst look, to wit, earnestly, with expectation and vehement affection. To the king; either to Moloch, which was as it were the king or chief of their idols, and which signifies a king. Or to the great king of Assyria, called the king by way of eminency, to whom the Israelites in the days of Isaiah were very prone to seek, and trust, and send presents. Although the word king may be here taken collectively for the kings of Assyria or Egypt, or any other king, from whom they desired or expected help in their straits. And so the prophet passeth here from their idolatry to another sin, even to their carnal confidence…
Read Matthew Poole on Isaiah 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:9 And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.Ver. 9. And thou wentest to the king.] The King of Assyria, who styled himself the Great King, to whom Ahaz both sent and went. With ointment.] Heb., With oil - that is, with balsam, such as Judea only afforded, and was therefore highly esteemed in other countries. And didst debase thyself even unto hell.] By crouching and cringing to those foreign states in a most submissive and servile way, as Ahaz had done with his, "I am thy servant and thy son," to the dishonour of God, and to the reproach of Israel, who was God’ s…
Read John Trapp on Isaiah 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Thou wentest to the king . . .—The alteration of a single letter would give to Molech; and this may be the meaning even of the text as it stands. Looking to the Manasseh-surroundings of the passage, however, it is more natural to refer the words to the king, the great king of Assyria, whose religion Judah had basely and shamefully adopted. The sin of Ahaz (2 Kings 16:11) had been reproduced by his grandson. The description that follows is that of a harlot adorning herself for her evil calling, and finds its best illustration in Proverbs 7:14-17. Looking to the previous traces of Isaiah’s study of that book (Isaiah 11:1-4, &c) we may, perhaps, find in it a deliberate reproduction of that…
Read Charles John Ellicott on Isaiah 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. And thou wentest to the king with ointment - "And thou hast visited the king with a present of oil"] That is, the king of Assyria, or Egypt. Hosea, Hosea 12:1, reproaches the Israelites for the same practice: - "They make a covenant with Assyria, And oil is carried to Egypt." It is well known, that in all parts of the east, whoever visits a great person must carry him a present. "It is counted uncivil," says Maundrell, p. 26, "to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted." Hence שור shur, to visit a person…
Read AdamClarke on Isaiah 57 →CambridgeThe Cambridge Bible for Schools and Colleges9. Pilgrimages and deputations to the shrines of foreign deities form a fitting conclusion to the enumeration of their idolatries. Another view taken of the verse is that it refers to political embassies sent to court the favour of some great heathen power. This idea derives support from the resemblance of the passage to Ezekiel 23:16; Ezekiel 23:40, but it is out of keeping with the other allusions of the verse. Oil and ointment have nothing to do with politics; on the other hand unguents of various kinds played a great part in the cultus of the Semites. (See W. R. Smith, Religion of the Semites2, pp. 232 f., 382 f.) And the last line of the verse is most naturally explained as an allusion…
Read Cambridge on Isaiah 57 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd thou wentest to the king - Margin, ‘Respectedst.’ Jerome renders this, ‘Thou hast adorned thyself with royal ointment, and hast multiplied thy painting; and evidently understands it as a
Read Albert Barnes on Isaiah 57 →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
You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself.
You went to the king with oil, increased your perfumes, sent your ambassadors far off, and degraded yourself even to Sheol.
You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself.
You take olive oil as tribute to your king, along with many perfumes. You send your messengers to a distant place; you go all the way to Sheol.
Tyndale line
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.
And thou wentest to the king with oil, and didst increase thy perfumes, and didst send thine ambassadors far off, and didst debase thyself even unto Sheol.
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thine ambassadors far off, and didst debase thyself even unto hell.
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even to hell.
Thou wentest to the Kings with oyle, and diddest increase thine oyntments and sende thy messengers farre off, and diddest humble thy selfe vnto hell.
Strictly literal
And thou wentest to the king with ointment, and didst multiply thy perfumes, and didst send thy messengers afar off, and didst debase thyself unto Sheol.
And goest joyfully to the king in ointment, And dost multiply thy perfumes, And sendest thine ambassadors afar off, And humblest thyself unto Sheol.
And go joyfully to the king in ointment, || And multiply your perfumes, || And send your ambassadors far off, || And humble yourself to Sheol.
And thou didst show thyself unto the king without ointment, and thou didst multiply thy perfumes, and thou didst send out thy messengers even into the far-off distance, and didst debase thyself even down to the nether world.
You went to Molech with oil; you multiplied perfumes. You send your ambassadors far away; you went down to Sheol.
From the Latin
And thou hast adorned thyself for the king with ointment, and hast multiplied thy perfumes. Thou hast sent thy messengers far off, and wast debased even to hell.
Simplified
You went to offer Molech olive oil, covering yourselves with many perfumes. You sent your messengers to distant places; you even went down into the world of the dead.
And you went to Melech with oil and much perfume, and you sent your representatives far off, and went as low as the underworld.
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 agree closely, with the 1Qisaa scroll preserving most of the words intact. Variations in the 4Q58 scroll include some restored words, but the core message remains consistent across witnesses.
וַתָּשֻׁ֤רִי לַמֶּ֙לֶךְ֙ בַּשֶּׁ֔מֶן וַתַּרְבִּ֖י רִקֻּחָ֑יִךְ וַתְּשַׁלְּחִ֤י צִרַ֙יךְ֙ עַד־ מֵ֣רָחֹ֔ק וַתַּשְׁפִּ֖ילִי עַד־ שְׁאֽוֹל׃
9 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ותשרי למלך בשמן ותרבי רוקחי׳ך ותשלחי צירי׳ך עד מרחק ותשפולי עד שאול
12 words on the leather.
[ותשרי] [למלך] [בשמן] [ותרבי] [רקחי׳ך] [ותשלחי] צירי׳ך עד [מרחק]
9 words of the verse are on this fragment — 1 partly restored, 7 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 57:9
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.
שׁוּר (shur) is a primitive root that primarily means to travel or journey. The entries suggest a connection to movement, possibly in the context of a merchant or a harlot. However, the exact meaning remains uncertain, as indicated by the Brown-Driver-Briggs lexicon.
[שׁוּר] vb. perh. travel, journey
base
H7788 שׁוּר perh. travel, journey
7788 shuwr shoor
a primitive root; properly, to turn, i.e. travel about (as a
harlot or a merchant):--go, singular See also 7891.
see HEBREW for 07891
שׁוּר (shur) — to travel.
1) (Qal) to travel, journey, go
1a) traveller (participle)
1b) (BDB) meaning uncertain
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Hiphil-ConsecImperf-2fs — Verb · Hiphil · sequential imperfect second person feminine singularHc/Vhw2fs
רַקּוּחַ (raqquach) refers to perfumery or a scented substance. It is derived from the root word for 'scent' and is used in the context of perfumes and unguents. The only specific verse reference noted is Isaiah 57:9.
[רַקּוּחַ] n.[m.] perfumery;—pl. sf. Is 57:9
ref
H7547 רַקּוּחַ perfumery
7547 raqquach rak-koo'-akh
from 7543; a scented substance:--perfume.
see HEBREW for 07543
רַקּוּחַ (raq.qu.ach) — perfumery.
perfumery, perfume, unguent
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-2fs — Verb · Piel · sequential imperfect second person feminine singularHc/Vpw2fs
The Hebrew word צִיר (tsiyr) has several meanings, including 'envoy' or 'messenger,' 'hinge' or 'pivot of a door,' and 'pang' or 'pain.' It is derived from a root meaning to press in turning. The word appears in contexts related to physical objects and emotional distress, with a specific reference in Proverbs 26:14.
ref
[צִיר] n.[m.] pang (prop. writhing)
base
H6735a צִיר envoy, messenger H6735b צִיר pivot (of door), hinge H6735c צִיר pang (prop. writing)
6735 tsiyr tseer
from 6696; a hinge (as pressed in turning); also a throe (as
a phys. or mental pressure); also a herald or errand-doer (as
constrained by the principal):--ambassador, hinge, messenger,
pain, pang, sorrow. Compare 6736.
see HEBREW for 06696
see HEBREW for 06736
צִיר (tsir) — envoy.
envoy, messenger
צִיר (tsir) — hinge.
pivot of door, hinge
צִיר (tsir) — pang.
pang, distress
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
שָׁפֵל (shaphel) is a Hebrew verb meaning to be or become low or abased. It can refer to both a physical lowering and a figurative humbling, with usages in different forms indicating actions like laying low or humbling oneself. The entries emphasize its application in contexts of humiliation and lowering one's status.
שָׁפֵל vb. be or become low, be abased
Qal
all Is: become (be brought, laid) low
to be lowly of spirit
of sound
Hiph.
usu. fig., lay low
hum. subj. set one in a lower place
as helping vb.: make low, sit down = take low seat
base
H8213 שָׁפֵל be or become low, be abased
8213 shaphel shaw-fale'
a primitive root; to depress or sink (expec. figuratively, to
humiliate, intransitive or transitive):--abase, bring (cast,
put) down, debase, humble (self), be (bring, lay, make, put)
low(-er).
שָׁפֵל (sha.phel) — to abase.
1) to be or become low, sink, be humbled, be abased
1a) (Qal) to be or become low
1b) (Hiphil)
1b1) to lay or bring low, humiliate
1b2) to set in a lower place, show abasement
1b3) to make low, sit down
Conj | V-Hiphil-ConsecImperf-2fs — Verb · Hiphil · sequential imperfect second person feminine singularHc/Vhw2fs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)