Isaiah 63:17 — Word Study
WLCלָ֣מָּה תַתְעֵ֤נוּ יְהוָה֙ מִדְּרָכֶ֔יךָ תַּקְשִׁ֥יחַ לִבֵּ֖נוּ מִיִּרְאָתֶ֑ךָ שׁ֚וּב לְמַ֣עַן עֲבָדֶ֔יךָ שִׁבְטֵ֖י נַחֲלָתֶֽךָ׃
BSAWhymâh O LORDYᵉhôvâh [Yehovah, the covenant God] do You make us straytâʻâh▸ [to go astray, wander] from Your waysderek [path, manner of life] [and] hardenqâshach▸ [make unfeeling, stubborn] our heartslêb [inner being, will] from fearing Youyirʼâh [revering, respecting] Returnshûwb [turn back, come back] for the sakemaʻan [because, for the purpose] of Your servantsʻebed [those who serve, attend] the tribesshêbeṭ [clans, families] of Your heritagenachălâh [inheritance, possession]
| Greek | English | Parsing |
|---|---|---|
| לָ֣מָּה | why? | Preposition, pronoun |
| תַתְעֵ֤נוּ | do you make wander us | Verb hiphil imperfect second person masculine singular, suffix |
| יְהוָה֙ | O Yahweh | Noun proper |
| מִדְּרָכֶ֔יךָ | from ways your | Preposition, noun common masculine plural construct, suffix |
| תַּקְשִׁ֥יחַ | do you harden? | Verb, Hiphil, imperfect second person masculine singular |
| לִבֵּ֖נוּ | heart our | Noun common masculine singular construct, suffix |
| מִיִּרְאָתֶ֑ךָ | from fear of you | Preposition, noun common feminine singular construct, suffix |
| שׁ֚וּב | return | Verb, Qal, imperative second person masculine singular |
| לְמַ֣עַן | for [the] sake of | Particle |
| עֲבָדֶ֔יךָ | servants your | Noun common masculine plural construct, suffix |
| שִׁבְטֵ֖י | [the] tribes of | Noun common, masculine plural construct |
| נַחֲלָתֶֽךָ׃ | inheritance your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why, O LORD, do You make us stray from Your ways and harden our hearts from fearing You? Return, for the sake of Your servants, the tribes of Your heritage. |
| KJV | ¶ O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance. |
| ASV | O Jehovah, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance. |
| YLT | Why causest Thou us to wander, O Jehovah, from Thy ways? Thou hardenest our heart from Thy fear, Turn back for Thy servants' sake, The tribes of Thine inheritance. |
| WEB | O Yahweh, why do you make us wander from your ways, and harden our heart from your fear? Return for your servants’ sake, the tribes of your inheritance. |
| BBE | O Lord, why do you send us wandering from your ways, making our hearts hard, so that we have no fear of you? Come back, because of your servants, the tribes of your heritage. |
Translations agree on the meaning of תַתְעֵ֤נוּ — see How Translations Differ.
The verse is structured around a series of questions and a plea, emphasizing the people's distress and desire for God's return.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָשַׁח
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 63:17
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 — A Plea for Divine Helpgenerated
Isaiah 63:17 is a heartfelt cry from the people of Israel, questioning why God allows them to stray from His ways and harden their hearts. They seek His return for the sake of His servants, the tribes that belong to Him, reflecting a deep yearning for restoration and guidance. This passage highlights the tension between divine sovereignty and human response, as seen throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:10–36 | With all my heart I have sought You; do not let me stray from Your commandments. |
| 2 | Psalm 141:4 | Do not let my heart be drawn to any evil thing or take part in works of wickedness with men who do iniquity; let me not feast on their delicacies. |
| 3 | Ezekiel 14:7–9 | For when any Israelite or any foreigner dwelling in Israel separates himself from Me, sets up idols in his heart, and puts a wicked stumbling block before his face, and then comes to the prophet to inquire of Me, I the LORD will answer him Myself. |
| 4 | 2 Thessalonians 2:11–12 | For this reason God will send them a powerful delusion so that they believe the lie, |
| 5 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תַתְעֵ֤נוּ, tat.'E.nugenerated
The verb תַתְעֵ֤נוּ (tat.'E.nu) is in the Hiphil form, indicating causation, specifically meaning 'to cause to wander' or 'to make stray'. This reflects a plea to God, acknowledging their current state of wandering as a consequence of divine action.
This word captures both physical and moral dimensions of straying. The people are not merely lost; they feel they have been led away from the path of righteousness, emphasizing their need for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB) as the base for comparison.
Sentence Structuregenerated
The verse contains multiple clauses centered around the finite verbs: תַתְעֵ֤נוּ (do you make wander?) and תַּקְשִׁ֥יחַ (do you harden?). The structure presents a series of questions and a plea for return, illustrating the emotional weight of the speaker's lament.
The order of the Hebrew words places emphasis on the direct address to God, highlighting the urgency of their request. The use of prepositional phrases further clarifies the relationship between the actions and the subjects involved.
Septuagint Backgroundgenerated
The Septuagint translates תַתְעֵ֤נוּ as ἡμᾶς (us), which simplifies the original meaning but maintains the sense of being led away. This choice reflects a more general approach to the plea, focusing on the people rather than the causative aspect of the verb.
The translation of תַּקְשִׁ֥יחַ as ἐσκλήρυνας (you hardened) preserves the original intent, indicating a direct action from God that has led to the current state of the people's hearts.
In plain words — the whole versegenerated
Isaiah 63:17 expresses a deep concern from the people of Israel, questioning God about their wandering from His ways and the hardening of their hearts. They plead for God to return for the sake of His servants, the tribes that belong to Him, highlighting their desire for restoration and guidance.
Frequently Asked Questionsgenerated
To stray from God's ways means to turn away from His guidance and path, leading to moral or spiritual wandering.
They feel their hearts are hardened due to a lack of reverence or fear of God, which leads to disobedience and separation from Him.
Asking God to return signifies a longing for His presence and intervention in their lives, indicating a recognition of their need for His guidance.
The tribes refer to the descendants of Israel, representing the collective people of God and their heritage.
Reflection Questionsgenerated
- In what areas of my life do I feel I have strayed from God's ways?
- How can I cultivate a heart that is sensitive to God's guidance and not hardened?
- What does it mean for me to ask God to return in my life?
- How can I better understand and appreciate my heritage as part of God's people?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing themes of divine judgment and the consequences of sin as reflected in the people's plea.
Is not sin also punishment for sin?… We can recount many other events clearly showing that perversity of heart comes from a hidden judgment of God, with the result that a refusal to hear the truth leads to commission of sin,Early Church Fathers on Isaiah 63 →
Your great tolerance encouraged our shamelessness. When you did not punish our sins, we remained transgressors, disregarding your laws.Early Church Fathers on Isaiah 63 →
Behold how a person is hardened if he does not merit to be chastised by the Lord for his correction? Moreover, what is written concerning those whom God’s mercy does not even allow to become hardened? “God scourges every child whom he…Early Church Fathers on Isaiah 63 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 63:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?.... These are the words, not of wicked men among the Jews, charging all their errors, hardness of heart, and
Read John Gill on Isaiah 63 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.
Read Robert Jamieson on Isaiah 63 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMade us to err from thy ways, commandments. It is the language of the godly among them being troubled, and therefore complaining that so gracious a Father should leave them to such exigences. Made us to sin by withdrawing thy Spirit and leaving us to ourselves, . It is not to be understood as if God did force them to it, but either letting loose their hearts, or by giving occasion to their hearts, being naturally too apt to apostatize by their severe afflictions: see this more cleared in the Latin Synopsis. Or, make us desperate, by leaving us so long under the oppression of the adversary, thereby casting off thy worship. From thy fear, or fear of time, viz. as the object, ; or, that we may…
Read Matthew Poole on Isaiah 63 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 63:17 O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.Ver. 17. O Lord, why hast thou made us to err from thy ways? &c., ] i.e., Given us up to error and obstinace? Why dost thou thus punish sin with sin, for the illustration of thy justice and jealousy against us, who have rebelled and vexed thine Holy Spirit? Oh, be pleased to deal with us rather according to thy mercy. "Return for thy servants’ sake," the good people that are yet left among us; give us hearts of flesh, and lead us in the way everlasting. Here observe that God’ s best children may find in themselves hardness of…
Read John Trapp on Isaiah 63 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Why hast thou made us to err . . .—The prophet identifies himself with his people, and speaks as in their name. Have their sins led God to abandon them, and to harden their hearts as He hardened Pharaoh’s? (Comp. Romans 9:17-22.) Are they given over as to a reprobate mind? Against that thought he finds refuge, where only men can find it, in prayer, and in pleading God’s promise and the “election of grace,” to which He at least remains faithful, though men are faithless. Conscious that they have no power without Him to return to Him, they can ask Him to return to them.
Read Charles John Ellicott on Isaiah 63 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Why hast thou made us to err] A mere Hebraism, for why hast thou permitted us to err. So, Lead us not into temptation; do not suffer us to fall into that to which we are tempted.
Read AdamClarke on Isaiah 63 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 63:7 to Isaiah 64:12. A Prayer of the People for the Renewal of Jehovah’s former Lovingkindness(1) Isaiah 63:7-9. The prayer begins with thankful commemoration of Jehovah’s goodness to the nation in the days of old (Isaiah 63:7). The reference is to the time of Moses and Joshua, when Jehovah’s loving confidence in His children had not yet been betrayed (Isaiah 63:8), and when He continuously manifested Himself as their Saviour, bearing them safely through all dangers (Isaiah 63:9). (2) Isaiah 63:10-14. This ideal relation between Israel and its God has indeed long since been broken, through the rebellion and ingratitude of the people (Isaiah 63:10). But in seasons of distress the…
Read Cambridge on Isaiah 63 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord, why hast thou made us to err from thy ways? - Lowth and Noyes render this, ‘Why dost thou suffer us to wander from thy way?’ Calvin remarks on the passage, ‘The prophet uses a common form of
Read Albert Barnes on Isaiah 63 →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
Why, O LORD, do You make us stray from Your ways and harden our hearts from fearing You? Return, for the sake of Your servants, the tribes of Your heritage.
O Yahweh, why do you make us wander from your ways, and harden our heart from your fear? Return for your servants’ sake, the tribes of your inheritance.
Why, O LORD, do You make us stray from Your ways and harden our hearts from fearing You? Return, for the sake of Your servants, the tribes of Your heritage.
Why, Lord, do you make us stray from your ways, and make our minds stubborn so that we do not obey you? Return for the sake of your servants, the tribes of your inheritance!
Tyndale line
¶ O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
O Jehovah, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
O LORD, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.
O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thy inheritance.
O Lord, why hast thou made vs to erre from thy wayes? and hardened our heart from thy feare? Returne for thy seruants sake, and for the tribes of thine inheritance.
Strictly literal
Why, O Jehovah, hast thou made us to err from thy ways, hast hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.
Why causest Thou us to wander, O Jehovah, from Thy ways? Thou hardenest our heart from Thy fear, Turn back for Thy servants' sake, The tribes of Thine inheritance.
Why cause us to wander, O YHWH, from Your ways? You harden our heart from Your fear, || Turn back for Your servants’ sake, || The tribes of Your inheritance.
Why hast thou let us go astray, O Lord, from thy ways, suffered our heart to be hardened against thy fear? Return for the sake of thy servants, the tribes of thy heritage.
Yahweh, why do you make us wander from your ways and harden our hearts, so we do not obey you? Return for your servants' sake, the tribes of your inheritance.
From the Latin
Why hast thou made us to err, O Lord, from thy ways: why hast thou hardened our heart, that we should not fear thee? return for the sake of thy servants, the tribes of thy inheritance.
Simplified
Lord, why do you make us wander from your ways, and make us stubborn so we don't respect you? Come back to us for the sake of your servants, the tribes that belong to you.
O Lord, why do you send us wandering from your ways, making our hearts hard, so that we have no fear of you? Come back, because of your servants, the tribes of your heritage.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, with 12 words matched in both texts. The Dead Sea Scrolls also reflect similar readings, confirming the consistency of the verse across different ancient witnesses.
לָ֣מָּה תַתְעֵ֤נוּ יְהוָה֙ מִדְּרָכֶ֔יךָ תַּקְשִׁ֥יחַ לִבֵּ֖נוּ מִיִּרְאָתֶ֑ךָ שׁ֚וּב לְמַ֣עַן עֲבָדֶ֔יךָ שִׁבְטֵ֖י נַחֲלָתֶֽךָ׃
12 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.
למה יהוה תתע׳נו מדרכי׳כה תקשיח לב׳נו מיראת׳ך שוב למען עבדי׳ך שבט נחלת׳ך
12 words on the leather.
[למה] [תתע׳נו] יהוה מדרכי׳ך תקשיח לב׳נו מיראת׳ך שוב למען עבדי׳ך שבטי נחלת׳ך
5 words on the leather — 5 partly restored, 2 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 63:17
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
קָשַׁח (qashach) is a Hebrew verb meaning to harden or to treat harshly. It is primarily used in the Hiphil form, indicating causation, such as making something hard or unfeeling. The entries suggest a range of meanings from making stubborn to treating someone roughly.
[קָשַׁח] vb. Hiph. 1. make hard. 2. treat hardly
base
H7188 [קָשַׁח] Hiph. 1. make hard. 2. treat hardly
7188 qashach kaw-shakh'
a primitive root; to be (causatively, make)
unfeeling:--harden.
קָשַׁח (qa.shach) — to harden.
1) to make hard, treat hardly, treat severely
1a) (Hiphil)
1a1) to make hard, make stubborn
1a2) to treat hardly, treat roughly
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
har'-d'-n (chazaq, qashah; skleruno):
(1) "Harden" occurs most frequently in the phrase "to harden the heart," or "the neck." This hardening of men's hearts is attributed both to God and to men themselves, e.g. with reference to the hearts of Pharaoh and the Egyptians; the Hiphil of chazaq, "to make strong," is frequently used in this connection (Ex 4:21, "I will harden his heart," the Revised Version margin (Hebrew) "make strong"; Ex 7:13, "And he hardened P.'s heart," the Revised Version (British and American) "was hardened," margin (Hebrew) "was strong"; Ex 7:22; 8:19; 9:12; 10:20,27, etc.; Ex 14:17, "I will harden the hearts of the Egyptians," the Revised Version margin…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
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…
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms