Ezekiel 18:23 — Word Study
WLCהֶחָפֹ֤ץ אֶחְפֹּץ֙ מ֣וֹת רָשָׁ֔ע נְאֻ֖ם אֲדֹנָ֣י יְהוִ֑ה הֲל֛וֹא בְּשׁוּב֥וֹ מִדְּרָכָ֖יו וְחָיָֽה׃ ס
BSA◂Do I take any pleasure inchâphêts [delight, joy] the deathmâveth [separation from God, eternal punishment] of the wickedrâshâʻ [morally wrong, sinful] declaresnᵉʼum the LordʼĂdônây [Adonay, Master] GODYᵉhôvih [Yehovah] Wouldn’t I preferlôʼ [desire, wish] that he turnshûwb [return, repent] from his waysderek [path, manner of life] and livechâyâh [have eternal life, be revived]
| Greek | English | Parsing |
|---|---|---|
| הֶחָפֹ֤ץ | ¿ really | Particle, verb qal infinitive absolute |
| אֶחְפֹּץ֙ | do I take pleasure in | Verb, Qal, imperfect first person common singular |
| מ֣וֹת | [the] death of | Noun common, masculine singular construct |
| רָשָׁ֔ע | [the] wicked | Noun common, masculine singular absolute |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֑ה | Yahweh | Noun proper |
| הֲל֛וֹא | ¿ not | Particle, particle |
| בְּשׁוּב֥וֹ | when turning back he | Preposition, verb qal infinitive construct common, suffix |
| מִדְּרָכָ֖יו | from ways his | Preposition, noun common masculine plural construct, suffix |
| וְחָיָֽה׃ ס | and he will live | Verb, Qal, sequential perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do I take any pleasure in the death of the wicked? declares the Lord GOD. Wouldn’t I prefer that he turn from his ways and live? |
| KJV | Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? |
| ASV | Have I any pleasure in the death of the wicked? saith the Lord Jehovah; and not rather that he should return from his way, and live? |
| YLT | Do I at all desire the death of the wicked? An affirmation of the Lord Jehovah, Is it not in his turning back from his way — And he hath lived? |
| WEB | Have I any pleasure in the death of the wicked?” says the Lord Yahweh, “and not rather that he should return from his way, and live? |
| BBE | Have I any pleasure in the death of the evil-doer? says the Lord: am I not pleased if he is turned from his way so that he may have life? |
Where they part company is in the nuances of the verbs used for 'take pleasure' and 'prefer.'
The sentence consists of a main clause followed by a declarative phrase and an interrogative phrase, emphasizing God's desire for repentance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפֵץ
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 — Ezekiel 18:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Desire for Repentancegenerated
Ezekiel 18:23 reflects God's heart towards the wicked, emphasizing His preference for their repentance and life rather than their death. This verse is part of a larger discourse in which God reassures Israel of His justice and mercy, urging them to turn from their sinful ways. The context highlights God's desire for all to live righteously and avoid destruction, aligning with similar themes found in Ezekiel 33:11 and 1 Timothy 2:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:32 | For I take no pleasure in anyone’s death, declares the Lord GOD. So repent and live! |
| 2 | Ezekiel 33:11 | Say to them: ‘As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?’ |
| 3 | Lamentations 3:33 | For He does not willingly afflict or grieve the sons of men. |
| 4 | Hosea 11:8 | How could I give you up, O Ephraim? How could I surrender you, O Israel? How could I make you like Admah? How could I treat you like Zeboiim? My heart is turned within Me; My compassion is stirred! |
| 5 | 1 Timothy 2:4 | who wants everyone to be saved and to come to the knowledge of the truth. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חָפֵץ, he.cha.Fotzgenerated
The verb חָפֵץ (chaphets) means to delight in or take pleasure in something. It indicates a sense of favor or inclination, particularly in the context of God's relationship with His people. The parsing as a verb in the imperfect form shows an ongoing action, suggesting that God's desire for repentance is not a one-time wish but a continual longing.
In this verse, the emphasis is on God's lack of pleasure in the death of the wicked, highlighting His character as one who desires life and restoration. This reflects the broader biblical theme of God's mercy and the call for sinners to return to Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, conveying God's lack of pleasure in the death of the wicked and His desire for their repentance and life.
Sentence Structuregenerated
The verse is structured around a series of clauses, with the main clause being אֶחְפֹּץ֙ (do I take pleasure in), which governs the subsequent phrases. The sentence flows from God's declaration to His inquiry about the wicked's turning back and living.
The use of questions emphasizes God's desire for engagement and reflection, inviting the audience to consider their own paths and choices.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָפֵץ is rendered as θελήσει (thelēsei), which means 'to will' or 'to desire.' This choice indicates a strong desire rather than mere pleasure, suggesting a deeper divine intention behind God's words.
This translation reflects a narrowing of the Hebrew meaning, focusing on God's will for repentance rather than just His emotional response.
In plain words — the whole versegenerated
Ezekiel 18:23 shows that God does not take pleasure in the death of the wicked. Instead, He desires that they turn from their sinful ways and live. This verse emphasizes God's mercy and His wish for everyone to choose life over death.
Frequently Asked Questionsgenerated
It means that God desires repentance and life for all people, rather than punishment and death.
This verse highlights God's mercy and compassion, showing that He longs for sinners to turn back to Him.
It implies a change of heart and behavior, a repentance from sin towards a righteous path.
Life represents not just physical existence but a restored relationship with God, which is central to His desire for humanity.
Reflection Questionsgenerated
- In what ways can I turn from my own wickedness and seek God's mercy?
- How can I help others understand God's desire for their repentance?
- What does it mean for me to choose life in my daily decisions?
- How can I reflect God's compassion towards those who are struggling with sin?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's desire for repentance and the nature of sin. Their quotations illustrate the theological implications of God's mercy.
He takes delight in the conversion of sinners, for he desires the conversion that follows their sins. Surely, he himself is the only sinless one.Early Church Fathers on Ezekiel 18 →
A petition for pardon is a full confession; because one who begs for pardon fully admits his guilt. So, too, penitence is demonstrated as acceptable to God, who desires it rather than the death of a sinner.Early Church Fathers on Ezekiel 18 →
It is the will of God “who desires all people to be saved and to come to the knowledge of the truth.” For everywhere that the purpose of God appears to be severe and stern, it is not the people but the sins that he condemns.Early Church Fathers on Ezekiel 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 18:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave I any pleasure at all that the wicked should die? saith the Lord God,.... Perish by sword, famine, or pestilence, or go into captivity; this, though the Lord's will and work, yet is his strange work; mercy is his delight.
Read John Gill on Ezekiel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
Read Robert Jamieson on Ezekiel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow, O ye perverse Jews! if by these truths you will judge of me, could it enter the thoughts of any one of you, that I should, as delighting in the death of sinners, impute other men’ s sins to you, that you might die for them, when I could not slay you for your own? Think not thus of the God of mercy, who pities, forbears, and though at last hath punished obstinate sinners, yet never delighted in their death. Is it not my command that you and other sinners repent? Have not you and others found mercy upon seeming repentance? And as for that repentance which is sound, it ever had a full pardon; and the promise of life and pardon hath been repeated and confirmed to you again and again; so…
Read Matthew Poole on Ezekiel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 18:23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: [and] not that he should return from his ways, and live?Ver. 23. Have I any pleasure at all that the wicked should die?] No, verily; for then he should do nothing but do and undo, make a world and unmake it again, since we provoke him continually; but he is longsuffering. “ Atque dolet quoties cogitur esse ferox. ” And not that he should return.] Had not I rather pardon than punish? Is not this last my work, my strange work
Read John Trapp on Ezekiel 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Have I any pleasure at all?—This brings out that fundamental truth which underlies the whole teaching of both the Old and New Testaments, and which should have satisfied Israel of the Lord’s readiness to receive every penitent sinner. God created man; and when he had fallen, ordered both the old and the new dispensations, and employed methods of infinite love to win him to salvation. He can have no pleasure in the death of the wicked; His delight can only be when man fulfils the design for which he was created, and returns to obedience and communion with God. Yet neither, as is declared in the next verse, can the Almighty suffer that His creature should set at nought His love and…
Read Charles John Ellicott on Ezekiel 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Have I any pleasure at all that the wicked should die?] No! That is foreign to him whose name is love, and whose nature is mercy. On the contrary he "wills that he should return from his evil ways and live." And if God can have no pleasure in the death of the wicked, he cannot have made a decree to abandon him to the evil of his nature, and then damn him for what he could not avoid: for as God can do nothing with which he is not pleased, so he can decree nothing with which he is not pleased. But he is "not pleased with the death of a sinner," therefore he cannot have made a decree to bring him to this death.
Read AdamClarke on Ezekiel 18 →CambridgeThe Cambridge Bible for Schools and Colleges23. The verse meets a feeling of despair both in regard to themselves and in regard to God which was beginning to take possession of the minds of some, perhaps many, among the people. The despair in regard to themselves is seen in ch. Ezekiel 33:10-11, “We pine away in our iniquities, how should we live?” and the despair in regard to God, which is but another side of that in regard to themselves, is expressed in such passages as Lamentations 3:42-44, “We have rebelled and thou hast not pardoned … Thou hast covered thyself with a cloud that our prayer should not pass through.” The Lord had brought the evil on them which he had purposed (Lamentations 2:8; Lamentations 2:17), and it was final…
Read Cambridge on Ezekiel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Have I any pleasure… that the wicked should die — The prophecies of coming calamity were regarded by many as not being from Jehovah at all.
Read Daniel Denison Whedon on Ezekiel 18 →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
Do I take any pleasure in the death of the wicked? declares the Lord GOD. Wouldn’t I prefer that he turn from his ways and live?
Have I any pleasure in the death of the wicked?” says the Lord Yahweh, “and not rather that he should return from his way, and live?
Do I take any pleasure in the death of the wicked? declares the Lord GOD. Wouldn’t I prefer that he turn from his ways and live?
Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?
Tyndale line
Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
Have I any pleasure in the death of the wicked? saith the Lord Jehovah; and not rather that he should return from his way, and live?
Have I any pleasure in the death of the wicked? saith the Lord GOD: and not rather that he should return from his way, and live?
Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
Haue I any desire that the wicked should die, sayth the Lord God? or shall he not liue, if he returne from his wayes?
Strictly literal
Have I any pleasure at all in the death of the wicked? saith the Lord Jehovah; is it not in his turning from his way, that he may live?
Do I at all desire the death of the wicked? An affirmation of the Lord Jehovah, Is it not in his turning back from his way — And he hath lived?
Do I take pleasure [or] delight in the death of the wicked?” A declaration of Lord YHWH, “Is it not in his turning back from his way—And he has lived?
Have I then the least pleasure in the death of the wicked? saith the Lord Eternal: and not in his turning away from his ways, that he may live?
Do I greatly rejoice over the death of the wicked—this is the Lord Yahweh's declaration—and not in his turning away from his way so that he may live?
From the Latin
Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?
Simplified
Do I like it when wicked people die? declares the Lord God. Of course not—I would be delighted if they stopped sinning and lived!
Have I any pleasure in the death of the evil-doer? says the Lord: am I not pleased if he is turned from his way so that he may have life?
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 show some agreement in the overall message, though only 5 of the 11 words match in the Septuagint. The Septuagint's word order and phrasing differ, but the core themes of God's desire for repentance and life remain consistent.
הֶחָפֹ֤ץ אֶחְפֹּץ֙ מ֣וֹת רָשָׁ֔ע נְאֻ֖ם אֲדֹנָ֣י יְהוִ֑ה הֲל֛וֹא בְּשׁוּב֥וֹ מִדְּרָכָ֖יו וְחָיָֽה׃ ס
5 of the 11 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.
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 Ezekiel 18:23
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.
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
Part | V-Qal-Ptc — Particle · verb qal infinitive absoluteHTi/Vqaa
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
N-ms — Noun common · masculine singular constructHNcmsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
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
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)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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/Sp3ms
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms