Isaiah 58:6 — Word Study
WLCהֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵהוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חָפְשִׁ֔ים וְכָל־ מוֹטָ֖ה תְּנַתֵּֽקוּ׃
BSAIsn’tlôʼ thiszeh [the true, authentic] the fasttsôwm [abstinence, self-denial] that I have chosenbâchar▸ [selected, ordained] to breakpâthach [shatter, demolish] the chainschartsubbâh [bonds, fetters] of wickednessreshaʻ [evil, immorality] to untienâthar [loose, release] the cordsʼăguddâh [bands, straps] of the yokemôwṭâh [oppression, burden] to setshâlach [free, liberate] the oppressedrâtsats [crushed, afflicted] freechophshîy and tear offnâthaq▸ [remove, destroy] everykôl yokemôwṭâh [burden, bondage]
| Greek | English | Parsing |
|---|---|---|
| הֲל֣וֹא | ¿ not | Particle, particle |
| זֶה֮ | [is] this | Particle |
| צ֣וֹם | [the] fast | Noun common, masculine singular absolute |
| אֶבְחָרֵהוּ֒ | [which] I choose it | Verb qal imperfect first person common singular, suffix |
| פַּתֵּ֙חַ֙ | to loosen | Verb, Piel, infinitive construct common |
| חַרְצֻבּ֣וֹת | [the] bonds of | Noun common, feminine plural construct |
| רֶ֔שַׁע | wickedness | Noun common, masculine singular absolute |
| הַתֵּ֖ר | to unfasten | Verb, Hiphil, infinitive absolute |
| אֲגֻדּ֣וֹת | [the] bindings of | Noun common, feminine plural construct |
| מוֹטָ֑ה | [the] yoke-bar | Noun common, feminine singular absolute |
| וְשַׁלַּ֤ח | and to let go | Conjunction, verb piel infinitive construct common |
| רְצוּצִים֙ | crushed [people] | Verb, Qal, participle (passive) masculine plural |
| חָפְשִׁ֔ים | free [people] | Adj |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| מוֹטָ֖ה | yoke-bar | Noun common, feminine singular absolute |
| תְּנַתֵּֽקוּ׃ | you will tear apart | Verb, Piel, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Isn’t this the fast that I have chosen: to break the chains of wickedness, to untie the cords of the yoke, to set the oppressed free and tear off every yoke? |
| KJV | Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? |
| ASV | Is not this the fast that I have chosen: to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke? |
| YLT | Is not this the fast that I chose — To loose the bands of wickedness, To shake off the burdens of the yoke, And to send out the oppressed free, And every yoke ye draw off? |
| WEB | “Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke? |
| BBE | Is not this the holy day for which I have given orders: to let loose those who have wrongly been made prisoners, to undo the bands of the yoke, and to let the crushed go free, and every yoke be broken? |
The translations agree on the meaning of צ֣וֹם as 'fast' — see How Translations Differ.
The sentence is structured around a main clause with several infinitive phrases detailing the actions that constitute true fasting.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 58:6
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 True Fastgenerated
Isaiah 58:6 presents God’s perspective on fasting, emphasizing that it is not merely a ritual of abstaining from food but an active engagement in social justice. God desires His people to break the chains of wickedness and to liberate those who are oppressed. This teaching contrasts with superficial religious practices, calling for a deeper commitment to compassion and action, which is echoed throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 5:10–12 | I, as well as my brothers and my servants, have been lending the people money and grain. Please, let us stop this usury. |
| 2 | Jeremiah 34:8–11 | After King Zedekiah had made a covenant with all the people in Jerusalem to proclaim liberty, the word came to Jeremiah from the LORD |
| 3 | Micah 3:2–4 | You hate good and love evil. You tear the skin from my people and strip the flesh from their bones. |
| 4 | 1 Timothy 6:1 | All who are under the yoke of slavery should regard their masters as fully worthy of honor, so that God’s name and our teaching will not be discredited. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — צ֣וֹם, Tzomgenerated
The Hebrew word צוֹם (tzom) refers to fasting or abstaining from food, typically for spiritual reasons. It is derived from a root meaning related to self-denial, emphasizing the act of refraining from eating as a form of devotion.
In this verse, it signifies not just the act of fasting but a call to embody the principles of justice and mercy that God values. The context shows that God is not pleased with mere ritual; instead, He desires actions that reflect His heart for the oppressed.
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 is structured around a series of actions that define the true fast. The finite verb אֶבְחָרֵהוּ ('ev.cha.re.Hu, I choose) serves as the anchor, with multiple infinitive phrases detailing what this fast entails: to break, to untie, to set free, and to tear off.
The Hebrew syntax emphasizes these actions, presenting a clear and forceful call to social action as part of true worship. The order of the phrases highlights the progression from breaking bonds to liberating individuals.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose νηστείαν (nēsteian) for צ֣וֹם, which means 'fast' but carries a broader sense of abstinence. This choice reflects an understanding of fasting that includes both physical abstention and spiritual intent.
The choice of ἀδικίας (adikias) for רֶ֔שַׁע indicates a focus on injustice, aligning with the verse's emphasis on breaking wickedness and oppression.
In plain words — the whole versegenerated
Isaiah 58:6 shows that true fasting is not just about going without food; it is about taking action to help others. God wants His people to break the chains of wickedness, set free those who are oppressed, and care for those in need. This verse encourages us to think about how we can make a difference in the lives of others.
Frequently Asked Questionsgenerated
Fasting means engaging in actions that promote justice and mercy, rather than simply abstaining from food.
Oppression is described as being bound by wickedness and yokes, which God calls His people to break.
True fasting includes breaking chains of wickedness, untying cords of oppression, and liberating the afflicted.
God desires His people to reflect His character, which includes compassion for the oppressed and a commitment to justice.
Reflection Questionsgenerated
- In what ways can I actively demonstrate compassion and justice in my community?
- How can I incorporate the principles of this verse into my understanding of fasting?
- What does it mean to me to set the oppressed free in my daily life?
- How can I challenge superficial religious practices in favor of genuine acts of love and justice?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, emphasizing the importance of true fasting as an expression of compassion and social justice.
Isn't this the fast that I have chosen? To loosen the chains of wickedness, to undo the bands of the yoke, to let the oppressed go free, and to break every yoke? Isn't it to share your bread with the hungry,Early Church Fathers on Isaiah 58 →
Do you see, dearly beloved, what true fasting really is? Let us perform this kind and not entertain the facile notion held by many that the essence of fasting lies in going without food till evening.Early Church Fathers on Isaiah 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 58:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs not this the fast that I have chosen?.... Which God has appointed, he approves of, and is well pleasing in his sight; these are works and services more agreeable to him, which follow, without
Read John Gill on Isaiah 58 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Read Robert Jamieson on Isaiah 58 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs not this the fast that I have chosen? or, approve, as before, : or, Ought not such a fast to be accompanied with such things as these? where he is now about to show the concomitants of a true fast, with reference to the thing in hand, namely, to exercise works of charity, consisting partly in acts of self-denial, in this verse, and partly in doing good to those in distress, in the next. In this verse he instanceth in some particulars, and closeth with a general. The bands of wickedness, viz. the cruel obligations of usury and oppression. The heavy burdens, Heb. bundles; a metaphor possibly pointing at those many bundles of writings, as bills, bonds, mortgages, and acknowledgments, which…
Read Matthew Poole on Isaiah 58 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 58:6 [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?Ver. 6. Is not this the fast that I have chosen?] There is a threefold fast, from meat, mirth, sin; this last crowns both the former, and yet we say not (as the Papists falsely say we hold) that fasting is no more but a moral temperance, a fasting from sin, a matter of policy. To loose the bands of wickedness,] i.e., Iuramentum, literariam cautionem, vincula, carceres, servitutem; the unjust bonds and obligations of usurers and oppressors, whereby poor non-solvents were imprisoned or embondaged. These are also here…
Read John Trapp on Isaiah 58 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) To loose the bands of wickedness.—The words do not exclude abstinence from food as an act of discipline and victory over self-indulgence, but declare its insufficiency by itself. So in the practice of the ancient Church fasting and almsgiving were closely connected, as indeed they are in Matthew 6:1; Matthew 6:16. The history of the emancipation of the slaves and of their subsequent return to bondage presents a curious illustration of the prophet’s words (Jeremiah 34:8-22). The truth which he proclaimed was recognised in the hour of danger and forgotten in that of safety. Comp. Joe 2:13. To undo the heavy burdens.—Literally, the thongs of the yoke, the leather straps which fastened the…
Read Charles John Ellicott on Isaiah 58 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Let the oppressed go free] How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such a Being, while they carry on the slave trade, and traffic in the souls, blood, and bodies, of men! O ye most flagitious of knaves, and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition by professing the faith of our Lord Jesus Christ, while ye continue in this traffic!
Read AdamClarke on Isaiah 58 →
CambridgeThe Cambridge Bible for Schools and Colleges6, 7. Description of the true fast in which Jehovah delights. The duties enjoined fall under two heads: (1) abstinence from every form of oppression (Isaiah 58:6), and (2) the exercise of positive beneficence towards the destitute (Isaiah 58:7). In naming these things as the moral essence of fasting, the prophet may be guided by the principle so often inculcated by our Lord, that he who would obtain mercy from God must shew a merciful disposition towards his fellow-men (Matthew 5:7; Matthew 6:12; Matthew 18:35 &c.). Or the idea may be that the spirit of self-denial possesses no value before God unless it be carried into the sphere of social duty. the bands (R.V. bonds) of wickedness] i.e.…
Read Cambridge on Isaiah 58 →
Albert Barnes1798–1870Barnes' Notes on the BibleIs not this the fast that I have chosen? - Fasting is right and proper; but that which God approves will prompt to, and will be followed by, deeds of justice, kindness, charity.
Read Albert Barnes on Isaiah 58 →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
Isn’t this the fast that I have chosen: to break the chains of wickedness, to untie the cords of the yoke, to set the oppressed free and tear off every yoke?
“Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke?
Isn’t this the fast that I have chosen: to break the chains of wickedness, to untie the cords of the yoke, to set the oppressed free and tear off every yoke?
No, this is the kind of fast I want. I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke.
Tyndale line
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Is not this the fast that I have chosen: to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke?
Is not this the fast that I have chosen? to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke?
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Is not this the fasting, that I haue chosen, to loose the bandes of wickednes, to take off the heauie burdens, and to let the oppressed goe free, and that ye breake euery yoke?
Strictly literal
Is not this the fast which I have chosen: to loose the bands of wickedness, to undo the thongs of the yoke, and to send forth free the crushed, and that ye break every yoke?
Is not this the fast that I chose — To loose the bands of wickedness, To shake off the burdens of the yoke, And to send out the oppressed free, And every yoke ye draw off?
Is this not the fast that I chose—To loose the bands of wickedness, || To shake off the burdens of the yoke, || And to send out the oppressed free, || And draw off every yoke?
Is not this [rather] the fast that I will choose? to open the snares of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye should break asunder every yoke?
Is not this the fast that I choose: To release wicked bonds, to undo the ropes of the yoke, to set the crushed ones free, and to break every yoke?
From the Latin
Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden.
Simplified
No, this is the fast I want: set free those who have been unjustly imprisoned, untie the cords of the yoke used to burden people, set free those who are oppressed, and get rid of every form of abuse.
Is not this the holy day for which I have given orders: to let loose those who have wrongly been made prisoners, to undo the bands of the yoke, and to let the crushed go free, and every yoke be broken?
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 (MT) of Isaiah 58:6 reads: "הֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵהוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חָפְשִׁ֔ים וְכָל־ מוֹטָ֖ה תְּנַתֵּֽקוּ׃" The Dead Sea Scrolls (1Qisaa and 1Q8) closely align with the MT, with minor variations in word forms but maintaining the same essential meaning. The 4Q58 version has significant restorations and is less complete, but it still reflects the same core ideas found in the MT. The Septuagint does not provide a direct translation but shares a similar structure, indicating agreement in the overall message of the verse. Therefore, while there are some textual variations, the primary themes of breaking chains of wickedness and setting the oppressed free are consistent across these ancient witnesses.
הֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵהוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חָפְשִׁ֔ים וְכָל־ מוֹטָ֖ה תְּנַתֵּֽקוּ׃
13 of the 16 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.
הלוא זה הצום אשר אבחר׳הו פתח חרצבות רשע והתר אגודות מטה ושלח רצוצים חופשיים וכול מוטה תנתקו
17 words on the leather.
הלוא זה צום אבחר׳הו פתח חרצבת רשע התר אגדת מטה שלח רצצים חפשים וכל מטה תנתקו
16 words on the leather.
[הלוא] [זה] [צום] אבחר׳הו [פתח] [חרצבות] [רשע] [התר] [אגדות] [מוטה] שלח רצוצים [חפשים] [וכל] [מוטה] [תנתקו]
1 word on the leather — 2 partly restored, 13 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 58:6
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 | Part — Particle · particleHTi/Tn
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3ms
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
חַרְצֻבָּה (chartsubbah) refers to a bond or fetter, and can also mean pang or pain. It is noted as a feminine noun and is derived from an uncertain root. The entries consistently highlight its meanings related to physical restraints and emotional distress.
[חַרְצֻבָּה] n.[f.] bond, fetter, pang
base
H2784 חַרְצֻבָּה bond, fetter, pang
2784 chartsubbah khar-tsoob-baw'
of uncertain derivation; a fetter; figuratively, a
pain:--band.
חַרְצֻבָּה (char.tsub.bah) — bond.
1) bond, fetter, pang, hands
1a) bonds
1b) pangs
N-fp — Noun common · feminine plural constructHNcfpc
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…
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
נָתַר (nathar) is a Hebrew verb with meanings related to movement and freedom. It can signify to spring up, leap, or start, as well as to loosen, unbind, or set free. The word appears in various forms, including Qal, Piel, and Hiphil, indicating different nuances of action. Notably, it has an Aramaic equivalent, נְתַר.
[נָתַר] vb. spring or start up
Qal yea, it (the heart) starts up from its place
Pi. to leap with them (i.e. its legs) upon the earth
Hiph. he (י׳) looked, and made nations start up.
base
[נָתַר] vb. be free, loose;—Hiph.
unfasten, loosen
set free, unbind
base
H5425a נָתַר spring or start up H5425b נָתַר be free, loose;—Hiph. . unfasten, loosen
. set free, unbind
5425 nathar naw-thar'
a primitive root; to jump, i.e. be violently agitated;
causatively, to terrify, shake off, untie:--drive asunder,
leap, (let) loose, X make, move, undo.
נָתַר (na.tar) — to start.
1) to start up, tremble, shake, spring up
1a) (Qal) to start up
1b) (Piel) to leap
1c) (Hiphil) to cause to start up
נָתַר (na.tar) — to free.
1) to loose, let loose, undo, be free, be loose
1a) (Hiphil)
1a1) to unfasten, loosen
1a2) to set free, unbind
Aramaic equivalent: ne.tar (נְתַר "to strip" H5426)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
אֲגֻדָּה (aguddah) refers to a band or bundle, derived from a root meaning to bind. It encompasses various meanings, including cords or thongs metaphorically related to slavery, a bunch of hyssop, a group of men, and the vault of the heavens. The lexicons consistently highlight these aspects without significant disagreement.
אֲגֻדָּה n.f. band
pl. cstr. bands, thongs (fastening ox-bow) metaph. of fetters of slavery
bunch of hyssop
abs. band of men
vault of the heavens (as fitted together, constructed)
base
H92 אֲגֻדָּה band . pl. cstr. bands, thongs (fastening ox-bow) metaph. of fetters of slavery
. bunch of hyssop
. abs. band of men
. vault of the heavens (as fitted together, constructed)
92 'aguddah ag-ood-daw'
feminine passive participle of an unused root (meaning to
bind); a band, bundle, knot, or arch:--bunch, burden, troop.
אֲגֻדָּה (a.gud.dah) — band.
1) band, binding
1a) cords, bands, thongs (metaphorical of slavery)
1b) bunch of hyssop
1c) band of men, troops
1d) vault (of the heavens), firmament (binding earth to the heavens)
N-fp — Noun common · feminine plural constructHNcfpc
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…
מוֹטָה (mowtah) refers to a pole or bar used in a yoke, with implications of oppression in a figurative sense. It is derived from the related word for 'pole' and is noted to be mostly used in later texts of the Old Testament.
מוֹטָה n.f. pole, bar of yoke, mostly late
base
H4133 מוֹטָה pole, bar of yoke, mostly late
4133 mowtah mo-taw'
feminine of 4132; a pole; by implication, an ox-bow; hence,
a yoke (either literal or figurative):--bands, heavy, staves,
yoke.
see HEBREW for 04132
מוֹטָה (mo.tah) — yoke.
1) pole, bar of yoke
1a) pole
1b) bar of yoke
1b1) of oppression (fig.)
N-fs — Noun common · feminine singular absoluteHNcfsa
Bar
Used to denote the means by which a door is bolted (Neh. 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10); strong fortifications and powerful impediments, etc. (Isa. 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isa. 45:2), brass (Ps. 107:16), or wood (Nah. 3:13).
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-Ptc — Conjunction · verb piel infinitive construct commonHC/Vpcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָפְשִׁי (chophshiy) means 'free,' indicating a state of exemption from bondage, taxes, or obligations. It is derived from the root word for freedom (H2666). The term is used in contexts relating to liberty, particularly in reference to freedom from slavery or financial burdens.
חָפְשִׁי adj. free
base
H2670 חָפְשִׁי free
2670 chophshiy khof-shee'
from 2666; exempt (from bondage, tax or care):--free,
liberty.
see HEBREW for 02666
חׇפְשִׁי (choph.shi) — free.
1) free
1a) free (from slavery)
1b) free (from taxes or obligations)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
מוֹטָה (mowtah) refers to a pole or bar used in a yoke, with implications of oppression in a figurative sense. It is derived from the related word for 'pole' and is noted to be mostly used in later texts of the Old Testament.
מוֹטָה n.f. pole, bar of yoke, mostly late
base
H4133 מוֹטָה pole, bar of yoke, mostly late
4133 mowtah mo-taw'
feminine of 4132; a pole; by implication, an ox-bow; hence,
a yoke (either literal or figurative):--bands, heavy, staves,
yoke.
see HEBREW for 04132
מוֹטָה (mo.tah) — yoke.
1) pole, bar of yoke
1a) pole
1b) bar of yoke
1b1) of oppression (fig.)
N-fs — Noun common · feminine singular absoluteHNcfsa
Bar
Used to denote the means by which a door is bolted (Neh. 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10); strong fortifications and powerful impediments, etc. (Isa. 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isa. 45:2), brass (Ps. 107:16), or wood (Nah. 3:13).
נָתַק (nathaq) is a Hebrew verb meaning to pull, draw, or tear away. It encompasses various actions such as breaking, lifting, and rooting out, with different nuances in its grammatical forms, including Qal, Niphal, Piel, Hiphil, and Hophal. The entries indicate that it can refer to both active and passive forms of tearing or drawing away.
[נָתַק] vb. pull, draw, tear away, apart, off
Qal
draw away
draw or pull off
pull, tear away
Niph.
be drawn away
be torn apart, or in two, snapped
be separated
Pi.
tear apart, snap
tear out, up
Hiph.
draw away
drag them away
Hoph. they were drawn away from the city
base
H5423 נָתַק pull, draw, tear away, apart, off
5423 nathaq naw-thak'
a primitive root; to tear off:--break (off), burst, draw
(away), lift up, pluck (away, off), pull (out), root out.
נָתַק (na.taq) — to tear.
1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out
1a) (Qal)
1a1) to draw away
1a2) to draw or pull off
1a3) to pull or tear away
1b) (Niphal)
1b1) to be drawn away, be drawn out
1b2) to be torn apart or in two, be snapped
1b3) to be separated
1c) (Piel)
1c1) to tear apart, snap
1c2) to tear out, tear up, tear away
1d) (Hiphil)
1d1) to draw away
1d2) to drag away
1e) (Hophal) to be drawn away
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
a-part' (badh, "separation," i.e. alone, by oneself; niddah, "uncleanness" i.e. something put away: "an abomination"): In Zec 12:12-14 the former word is used eleven times with powerful effect to indicate the separation of families and the isolation of wives through excessive grief in Jerusalem on account of the slain Messiah. The latter word signifies removal from ceremonial uncleanness (Le 15:19; 18:19; Eze 22:10). In Greek, kat' idian, "by themselves," of marked significance as expressing Christ's desire for privacy in prayer, alone or with His disciples; either in a desert (Mt 14:13); a mountain (Mt 14:23); or a…
