Ezekiel 20:17 — Word Study
WLCוַתָּ֧חָס עֵינִ֛י עֲלֵיהֶ֖ם מִֽשַּׁחֲתָ֑ם וְלֹֽא־ עָשִׂ֧יתִי אוֹתָ֛ם כָּלָ֖ה בַּמִּדְבָּֽר׃
BSAYet I looked on them with pitychûwç▸ [tender, to spare them from judgment] and did not destroy themshâchath [ruin or corrupt] orlôʼ bringʻâsâh■ themʼêth to an endkâlâh [complete consumption] in the wildernessmidbâr [a desolate and barren land]
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֧חָס | and it looked with compassion | Verb, Qal, sequential imperfect third person feminine singular |
| עֵינִ֛י | eye my | Noun common feminine singular construct, suffix |
| עֲלֵיהֶ֖ם | on them | Preposition, suffix |
| מִֽשַּׁחֲתָ֑ם | from destroying them | Preposition, verb piel infinitive construct common, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| עָשִׂ֧יתִי | I made | Verb, Qal, perfect first person common singular |
| אוֹתָ֛ם | the object marker them | Particle, suffix |
| כָּלָ֖ה | complete destruction | Noun common, feminine singular absolute |
| בַּמִּדְבָּֽר׃ | in the wilderness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet I looked on them with pity and did not destroy them or bring them to an end in the wilderness. |
| KJV | Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. |
| ASV | Nevertheless mine eye spared them, and I destroyed them not, neither did I make a full end of them in the wilderness. |
| YLT | And Mine eye hath pity on them — against destroying them, And I have not made of them an end in the wilderness. |
| WEB | Nevertheless my eye spared them, and I didn’t destroy them. I didn’t make a full end of them in the wilderness. |
| BBE | But still my eye had pity on them and I kept them from destruction and did not put an end to them completely in the waste land. |
Translations agree on the meaning of חוּס as showing compassion, with no significant variation in this particular rendering.
The sentence has a main clause followed by several phrases that clarify the action and its context.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחוּס
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 20:17
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 — God's Mercy in the Wildernessgenerated
Ezekiel 20:17 reflects on God's compassion towards the Israelites, who repeatedly rejected His commands. Despite their disobedience, God chose to spare them from destruction in the wilderness, demonstrating His mercy and desire for their well-being. This passage is situated within a broader narrative where God reminds Israel of their failures and His steadfast love, emphasizing the importance of obedience to His statutes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 8:18 | Therefore I will respond with wrath. I will not look on them with pity, nor will I spare them. Although they shout loudly in My ears, I will not listen to them.” |
| 2 | Ezekiel 9:10 | But as for Me, I will not look on them with pity, nor will I spare them. I will bring their deeds down upon their own heads.” |
| 3 | 1 Samuel 24:10 | Behold, this day you have seen with your own eyes that the LORD delivered you into my hand in the cave. I was told to kill you, but I spared you and said, ‘I will not lift my hand against my lord, since he is the LORD’s anointed.’ |
| 4 | Nehemiah 9:19 | You in Your great compassion did not forsake them in the wilderness. By day the pillar of cloud never turned away from guiding them on their path; and by the night the pillar of fire illuminated the way they should go. |
| 5 | Psalm 78:37–38 | Their hearts were disloyal to Him, and they were unfaithful to His covenant. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חוּס, va.Ta.chosgenerated
The verb חוּס (chus) means to show pity or compassion, built from a root that conveys the idea of covering or sparing. It emphasizes God's kindness in choosing not to destroy the Israelites despite their rebellion.
In this context, the use of חוּס highlights God's active decision to protect His people from judgment, showing that His compassion is a deliberate act of mercy rather than a passive sentiment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses pity to translate חוּס.
Sentence Structuregenerated
The main verb וַתָּ֧חָס (and it looked with compassion) governs the sentence, with several phrases expanding on God's actions and intentions. The structure emphasizes God's emotional response followed by His decision to spare Israel.
The sentence is constructed with a subject followed by prepositional phrases that clarify the action, creating a flow that highlights God's mercy over judgment.
Septuagint Backgroundgenerated
The Septuagint translates חוּס as ἐφείσατο (ephéisato), meaning 'He spared.' This choice reflects a similar emphasis on God's decision to withhold judgment and show mercy.
The Greek translation aligns closely with the Hebrew meaning, reinforcing the theme of divine compassion in the face of rebellion.
In plain words — the whole versegenerated
Ezekiel 20:17 shows that God looked at the Israelites with compassion and chose not to destroy them in the wilderness. This reflects His mercy despite their disobedience. The verse highlights God's desire to protect His people and guide them, even when they turned away from Him.
Frequently Asked Questionsgenerated
It means that God felt compassion for the Israelites and chose to spare them from destruction, showing His mercy despite their unfaithfulness.
God's decision was based on His compassion and desire for their well-being, demonstrating His mercy even in the face of their rebellion.
This verse highlights God's merciful nature, showing that He cares for His people and is willing to forgive and protect them despite their failures.
We learn about the importance of compassion and mercy, and how God desires to protect and guide His people, encouraging us to reflect that same mercy in our lives.
Reflection Questionsgenerated
- How can I show compassion to others in my life, reflecting God's mercy?
- In what ways have I experienced God's mercy, even when I have fallen short?
- How can I better understand the importance of obedience to God's commands?
- What steps can I take to be more aware of God's compassion in my daily life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 20:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless, mine eye spared them from destroying them,.... Utterly, so as to leave neither root nor branch; for though the whole generation died excepting two, either by the immediate hand of God
Read John Gill on Ezekiel 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. Nevertheless mine eye spared them. How marvelous that God should spare such sinners!
Read Robert Jamieson on Ezekiel 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNevertheless mine eye spared them; though they did highly provoke God, and deserved to be cut off, yet his eye pitied them: they provoked his wrath, he stirred up his compassions. Them; not all of them, for many did die in the wilderness, and, among these, some by immediate wrath; but how many soever they were, yet the growing generation was spared, and the nation was not extirpated.
Read Matthew Poole on Ezekiel 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 20:17 Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.Ver. 17. Nevertheless mine eye spared them.] It was by a non obstante of God’ s mercy, and by a prop of his extraordinary patience, that they subsisted.
Read John Trapp on Ezekiel 20 →CambridgeThe Cambridge Bible for Schools and Colleges17. Another motive besides regard for his own name moved Jehovah to spare Israel—pity for the sinners; cf. Psalms 78:38, “But he being full of compassion forgave their iniquity and destroyed them not; yea many a time he turned his anger away”. Numbers 14:20.
Read Cambridge on Ezekiel 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Nevertheless mine eye spared them — So identified were Israel and Jehovah in the eyes of the nations that he could not have utterly annihilated the nation, as justice seemed to demand, without
Read Daniel Denison Whedon on Ezekiel 20 →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
Yet I looked on them with pity and did not destroy them or bring them to an end in the wilderness.
Nevertheless my eye spared them, and I didn’t destroy them. I didn’t make a full end of them in the wilderness.
Yet I looked on them with pity and did not destroy them or bring them to an end in the wilderness.
Yet I had pity on them and did not destroy them, so I did not make an end of them in the wilderness.
Tyndale line
Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
Nevertheless mine eye spared them, and I destroyed them not, neither did I make a full end of them in the wilderness.
Nevertheless mine eye spared them from destroying them, neither did I make a full end of them in the wilderness.
Nevertheless my eye spared them from destroying them, neither did I make an end of them in the wilderness.
Neuerthelesse, mine eye spared them, that I would not destroye them, neither would I consume them in the wildernes.
Strictly literal
But mine eye spared them so as not to destroy them, neither did I make a full end of them in the wilderness.
And Mine eye hath pity on them — against destroying them, And I have not made of them an end in the wilderness.
And My eye has pity on them—against destroying them, || And I have not made an end of them in the wilderness.
Nevertheless my eye looked pityingly on them, so as not to destroy them, and I did not make an end of them in the wilderness.
But my eye spared them from their destruction and I did not annihilate them in the wilderness.
From the Latin
Yet my eye spared them, so that I destroyed them not: neither did I consume them in the desert.
Simplified
Even so I was sorry for them and I didn't destroy them; I didn't wipe them out in the desert.
But still my eye had pity on them and I kept them from destruction and did not put an end to them completely in the waste land.
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
Both the Masoretic Text and the Septuagint agree on the wording of Ezekiel 20:17, with 9 of the 9 words matched. This indicates a strong consistency in the transmission of this verse across different traditions.
וַתָּ֧חָס עֵינִ֛י עֲלֵיהֶ֖ם מִֽשַּׁחֲתָ֑ם וְלֹֽא־ עָשִׂ֧יתִי אוֹתָ֛ם כָּלָ֖ה בַּמִּדְבָּֽר׃
9 of the 9 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 20:17
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.
חוּס (chus) is a Hebrew verb meaning to pity or show compassion. It is built from a primitive root that conveys the idea of covering or sparing. The word covers the concepts of having compassion and regarding someone with mercy. It is noted in various lexicons for its emphasis on compassion.
[חוּס] vb. pity, look upon with compassion
base
H2347 חוּס pity, look upon with compassion
2347 chuwc khoos
a primitive root; properly, to cover, i.e. (figuratively) to
compassionate:--pity, regard, spare.
חוּס (chus) — to pity.
(Qal) to pity, have compassion, spare, look upon with compassion
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp3mp — Preposition · suffixHR/Sp3mp
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
כָּלָה (kalah) refers to concepts of completion and destruction, encompassing meanings like annihilation and consumption. It is derived from a root meaning to complete and can function as an adverb meaning 'completely' or 'altogether.' The term captures both the idea of a full end and the act of consuming or destroying.
כָּלָה n.f. completion, complete destruction, consumption, annihilation
base
H3617 כָּלָה completion, complete destruction, consumption, annihilation
3617 kalah kaw-law'
from 3615; a completion; adverb, completely; also
destruction:--altogether, (be, utterly) consume(-d),
consummation(-ption), was determined, (full, utter) end,
riddance.
see HEBREW for 03615
כָּלָה (ka.lah) — consumption.
1) completion, termination, full end, complete destruction, consumption, annihilation
1a) completion
1a1) completely, altogether (adv)
1b) complete destruction, consumption, annihilation
N-fs — Noun common · feminine singular absoluteHNcfsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.