Ezekiel 34:4 — Word Study
WLCאֶֽת־ הַנַּחְלוֹת֩ לֹ֨א חִזַּקְתֶּ֜ם וְאֶת־ הַחוֹלָ֣ה לֹֽא־ רִפֵּאתֶ֗ם וְלַנִּשְׁבֶּ֙רֶת֙ לֹ֣א חֲבַשְׁתֶּ֔ם וְאֶת־ הַנִּדַּ֙חַת֙ לֹ֣א הֲשֵׁבֹתֶ֔ם וְאֶת־ הָאֹבֶ֖דֶת לֹ֣א בִקַּשְׁתֶּ֑ם וּבְחָזְקָ֛ה רְדִיתֶ֥ם אֹתָ֖ם וּבְפָֽרֶךְ׃
BSAYou have notlôʼ strengthenedchâzaq■ [enabled to become strong, given courage] the weakchâlâh [those who are feeble, powerless] healedrâphâʼ■ [mended, cured] the sickchâlâh [diseased, afflicted] bound upchâbash■ [tied, wrapped] the injuredshâbar [broken, shattered] brought backshûwb■ [returned, restored] the straysnâdach [those who have wandered, gone astray] or searched forbâqash■ [sought, looked for] the lostʼâbad [those who have perished, are destroyed] Insteadlôʼ you have ruledrâdâh■ [exercised power, dominated] themʼêth with violencechozqâh [force, severity] and crueltyperek [harshness, rigor]
| Greek | English | Parsing |
|---|---|---|
| אֶֽת־ | the object marker | Particle |
| הַנַּחְלוֹת֩ | the weak [ones] | Particle, verb niphal participle (active) feminine plural |
| לֹ֨א | not | Particle |
| חִזַּקְתֶּ֜ם | you have strengthened | Verb, Piel, perfect second person masculine plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַחוֹלָ֣ה | the sick [one] | Particle, verb qal participle (active) feminine singular |
| לֹֽא־ | not | Particle |
| רִפֵּאתֶ֗ם | you have healed | Verb, Piel, perfect second person masculine plural |
| וְלַנִּשְׁבֶּ֙רֶת֙ | and the broken [one] | Conjunction, preposition, verb niphal participle (active) feminine singular |
| לֹ֣א | not | Particle |
| חֲבַשְׁתֶּ֔ם | you have bound up | Verb, Qal, perfect second person masculine plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַנִּדַּ֙חַת֙ | the strayed [one] | Particle, verb niphal participle (active) feminine singular |
| לֹ֣א | not | Particle |
| הֲשֵׁבֹתֶ֔ם | you have brought back | Verb, Hiphil, perfect second person masculine plural |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאֹבֶ֖דֶת | the lost [one] | Particle, verb qal participle (active) feminine singular |
| לֹ֣א | not | Particle |
| בִקַּשְׁתֶּ֑ם | you have sought | Verb, Piel, perfect second person masculine plural |
| וּבְחָזְקָ֛ה | and with force | Conjunction, preposition, noun common feminine singular absolute |
| רְדִיתֶ֥ם | you have ruled | Verb, Qal, perfect second person masculine plural |
| אֹתָ֖ם | the object marker them | Particle, suffix |
| וּבְפָֽרֶךְ׃ | and with harshness | Conjunction, preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty. |
| KJV | The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. |
| ASV | The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force and with rigor have ye ruled over them. |
| YLT | The weak ye have not strengthened, And the sick one ye have not healed, And the broken ye have not bound up, And the driven away have not brought back, And the lost ye have not sought, And with might ye have ruled them and with rigour. |
| WEB | You haven’t strengthened the diseased. You haven’t healed that which was sick. You haven’t bound up that which was broken. You haven’t brought back that which was driven away. You haven’t sought that which was lost, but you have ruled over them with force and with rigor. |
| BBE | You have not made the diseased ones strong or made well that which was ill; you have not put bands on the broken or got back that which had been sent away or made search for the wandering ones; and the strong you have been ruling cruelly. |
The translations agree on the meaning of the actions that the leaders failed to perform.
The sentence has a main clause followed by several subordinate phrases detailing the actions not taken, emphasizing the leaders' neglect.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזַק
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 34:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Shepherds of Israelgenerated
Ezekiel 34:4 is part of a larger passage where God, through Ezekiel, rebukes the leaders of Israel for their neglect of the people. The leaders are accused of failing to care for the weak, sick, and lost, instead using their power to dominate and mistreat them. This passage highlights the responsibilities of leadership in caring for those in need, contrasting the intended role of shepherds with the reality of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 34:16 | I will seek the lost, bring back the strays, bind up the broken, and strengthen the weak; but the sleek and strong I will destroy. I will shepherd them with justice.’ |
| 2 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 3 | Jeremiah 8:22 | Is there no balm in Gilead? Is no physician there? Why then has the health of the daughter of my people not been restored? |
| 4 | Zechariah 11:15–16 | And the LORD said to me: “Take up once more the equipment of a foolish shepherd. |
| 5 | Matthew 9:36 | When He saw the crowds, He was moved with compassion for them, because they were harassed and helpless, like sheep without a shepherd. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — חָלָה, ha.nach.lOtgenerated
The Hebrew word חָלָה (chalah) means to be weak or sick, encompassing a range of meanings related to physical and emotional states of frailty. It is derived from a root that suggests being rubbed or worn, indicating a state of vulnerability. In this verse, it specifically refers to those who are powerless and in need of support.
The parsing of חָלָה as a feminine plural participle indicates that it is describing a group — the weak ones. This grammatical structure emphasizes the ongoing state of weakness among the people, highlighting the leaders' failure to address their needs.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses the weak for חָלָה, while the KJV and ASV also use the weak.
Sentence Structuregenerated
The main verb of the verse is רְדִיתֶ֥ם, you have ruled, which governs several phrases detailing the actions that the leaders failed to take. The structure emphasizes the contrast between what they did not do and their oppressive rule.
The sentence is complex, with multiple clauses that outline the leaders' failures, each beginning with a negation לֹא, not, followed by a verb. This repetition reinforces the extent of their neglect.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָלָה is rendered as ἠσθενηκὸς, which conveys a similar meaning of weakness or sickness. This choice reflects the translators' understanding of the term as it pertains to the vulnerable.
The Greek word used emphasizes the state of being weak, aligning closely with the Hebrew meaning, thus maintaining the focus on the leaders' neglect of those who are feeble.
In plain words — the whole versegenerated
Ezekiel 34:4 shows God's disappointment with the leaders of Israel for not helping the weak and sick. Instead of caring for the people, they ruled with harshness and violence. This passage reminds us of the importance of leadership that protects and restores those in need.
Frequently Asked Questionsgenerated
To strengthen the weak means to provide support and encouragement to those who are vulnerable or in need, helping them to regain their strength and confidence.
Healing the sick is important as it represents a leader's duty to care for the health and well-being of their people, showing compassion and responsibility.
The actions condemned include failing to strengthen the weak, heal the sick, bind up the injured, bring back the strays, and search for the lost, while instead ruling with violence and cruelty.
Leaders today can learn the importance of compassion, care, and responsibility towards those they lead, ensuring they support and protect the vulnerable.
Reflection Questionsgenerated
- In what ways can I support those who are weak or vulnerable in my community?
- How do I respond to leadership that lacks compassion or care?
- What actions can I take to ensure I am not neglecting those in need around me?
- How can I cultivate a spirit of service and care in my own leadership roles?
The early church on this verse — how the Fathers read it
The early church fathers referenced this passage to discuss the responsibilities of leaders in caring for their flocks. Their quotations highlight the consequences of neglecting such duties.
And since it is incumbent on us who seem to be in charge and in the place of shepherds to guard the flock, if we should be found negligent, what will be said to us was said to our predecessors who were such negligent leaders.Early Church Fathers on Ezekiel 34 →
If we scorn the repentance of those who have in some degree the assurance of a bearable conscience, immediately they are drawn by the devil’s invitation into heresy or schism with their wife and children, whom they had kept unharmed.Early Church Fathers on Ezekiel 34 →
Do you see a shepherd’s vigilance? Do you see his heightened interest? What excuse could they have to whom rational flocks are entrusted but who are guilty of great negligence and day after day, in the prophet’s words,Early Church Fathers on Ezekiel 34 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 34:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe diseased have ye not strengthened,.... Such, in the civil polity, who were poor, and in necessitous circumstances, were not relieved; such who were injured and oppressed by others were not
Read John Gill on Ezekiel 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither
Read Robert Jamieson on Ezekiel 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe weak and languishing, ( such there are in the church and state,) with your hand, countenance, and counsel; so these metaphorical shepherds should as the other strengthen their sheep, with carrying them into good and quiet pastures. The sheep in our pastures are subject to many sicknesses, the sheep in church and state to more, and shepherds in both should be as physicians to heal them; but here these did not so. Sometimes violent and ravenous beasts break their bones, sometimes the stronger and fatter sheep bruise or break them, these should the shepherds bind up; violent oppressors in the state and in the church broke many of them, but these shepherds bound them not up. Sheep are often…
Read Matthew Poole on Ezekiel 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 34:4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up [that which was] broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.Ver. 4. The diseased have ye not strengthened.] Five sorts of sheep are here reckoned up that needed the shepherd’ s best care and cure, but nothing was done; or, if anything, it was overdone, for with force and cruelty they ruled over them. See 1 Peter 5:3.
Read John Trapp on Ezekiel 34 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The diseased have ye not strengthened] No person is fit for the office of a shepherd, who does not well understand the diseases to which sheep are incident, and the mode of cure. And is any man fit for the pastoral office, or to be a shepherd of souls, who is not well acquainted with the disease of sin in all its varieties, and the remedy for this disease, and the proper mode of administering it, in those various cases? He who does not know Jesus Christ as his own Saviour, never can recommend him to others. He who is not saved, will not save. Neither have ye healed that which was sick] The prophet first speaks of the general disease; next, of the different kinds of spiritual…
Read AdamClarke on Ezekiel 34 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Five classes are here mentioned, in Ezekiel 34:16 only four, the “diseased” being wanting, and “strengthen” used here of the diseased is said there of the sick. The “broken” is the hurt or bruised; the “lost” that which has wandered away of itself, in distinction from that “driven away” by violence.
Read Cambridge on Ezekiel 34 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-10. The shepherds of the people, instead of feeding the flock, were feeding upon the flock, eating the fat (LXX., milk), and living in ease and luxury, while “my sheep” (Ezekiel 34:5, LXX.) were
Read Daniel Denison Whedon on Ezekiel 34 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty.
You haven’t strengthened the diseased. You haven’t healed that which was sick. You haven’t bound up that which was broken. You haven’t brought back that which was driven away. You haven’t sought that which was lost, but you have ruled over them with force and with rigor.
You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty.
You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness you have ruled over them.
Tyndale line
The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.
The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force and with rigor have ye ruled over them.
The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with rigour have ye ruled over them.
The diseased ye have not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.
The weake haue ye not strengthened: the sicke haue ye not healed, neither haue ye bounde vp the broken, nor brought againe that which was driuen away, neither haue yee sought that which was lost, but with crueltie, and with rigour haue yee ruled them.
Strictly literal
The weak have ye not strengthened, nor have ye healed the sick, and ye have not bound up [what was] broken, neither have ye brought again that which was driven away, neither have ye sought for that which was lost; but with harshness and with rigour have ye ruled over them.
The weak ye have not strengthened, And the sick one ye have not healed, And the broken ye have not bound up, And the driven away have not brought back, And the lost ye have not sought, And with might ye have ruled them and with rigour.
You have not strengthened the weak, || And you have not healed the sick one, || And you have not bound up the broken, || And have not brought back the driven away, || And you have not sought the lost, || And you have ruled them with might and with rigor.
The diseased have ye not strengthened, and the sick have ye not healed, and that which had a limb broken have ye not bound up, and the strayed have ye not brought back again, and what was lost have ye not sought for; but with force have ye ruled them and with rigor.
You have not strengthened those who have diseases, nor do you heal the ones who are ill. You do not bind up the ones who are broken, and you do not restore the outcasts or seek the lost. Instead, you rule over them through strength and violence.
From the Latin
The weak you have not strengthened, and that which was sick you have not healed, that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost: but you ruled over them with rigour, and with a high hand.
Simplified
You haven't taken care of the weak, healed the sick, bandaged the injured, brought home the strays, or looked for the lost. On the contrary, you ruled them using violence and cruelty.
You have not made the diseased ones strong or made well that which was ill; you have not put bands on the broken or got back that which had been sent away or made search for the wandering ones; and the strong you have been ruling cruelly.
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 largely agree in their wording for this verse, with 21 out of 23 words matching. The Septuagint's translation reflects the same themes of neglect and oppression found in the Hebrew text.
אֶֽת־ הַנַּחְלוֹת֩ לֹ֨א חִזַּקְתֶּ֜ם וְאֶת־ הַחוֹלָ֣ה לֹֽא־ רִפֵּאתֶ֗ם וְלַנִּשְׁבֶּ֙רֶת֙ לֹ֣א חֲבַשְׁתֶּ֔ם וְאֶת־ הַנִּדַּ֙חַת֙ לֹ֣א הֲשֵׁבֹתֶ֔ם וְאֶת־ הָאֹבֶ֖דֶת לֹ֣א בִקַּשְׁתֶּ֑ם וּבְחָזְקָ֛ה רְדִיתֶ֥ם אֹתָ֖ם וּבְפָֽרֶךְ׃
21 of the 23 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 34:4
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.
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 — ParticleHTo
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
Art | V-Niphal-Inf-c — Particle · verb niphal participle (active) feminine pluralHTd/VNrfpa
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 — ParticleHTn
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
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)
HC/To — Conjunction · particleHC/To
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
wun.
See NUMBER.
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 — ParticleHTn
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | Prep | V-Niphal-Inf-c — Conjunction · preposition · verb niphal participle (active) feminine singularHC/Rd/VNrfsa
wun.
See NUMBER.
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)
HTn — ParticleHTn
חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.
[חָבַשׁ] vb. bind, bind on, bind up
Qal
bind, bind on
bind up
Pi. bind, restrain
Pu. be bound up
base
H2280 חָבַשׁ bind, bind on, bind up
2280 chabash khaw-bash'
a primitive root; to wrap firmly (especially a turban,
compress, or saddle); figuratively, to stop, to rule:--bind
(up), gird about, govern, healer, put, saddle, wrap about.
חָבַשׁ (cha.vash) — to saddle/tie.
1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern
1a) (Qal)
1a1) to bind, bind on
1a2) to bind up
1b) (Piel) to bind, restrain
1c) (Pual) to be bound up
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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)
HC/To — Conjunction · particleHC/To
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
Art | V-Niphal-Inf-c — Particle · verb niphal participle (active) feminine singularHTd/VNrfsa
wun.
See NUMBER.
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)
HTn — ParticleHTn
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-Hiphil-Perf-2mp — Verb · Hiphil · perfect second person masculine pluralHVhp2mp
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)
HC/To — Conjunction · particleHC/To
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
wun.
See NUMBER.
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)
HTn — ParticleHTn
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
חָזְקָה (chozqah) is a feminine noun derived from חָזַק (chazaq), meaning strength or force, often with a negative connotation of violence or vehemence. The entries collectively emphasize its association with might and intensity, though they do not specify particular verses from the Old Testament.
חָזְקָה n.f. strength, force, violence
base
H2394 חָזְקָה
2394 chozqah khoz-kaw'
feminine of 2392; vehemence (usually in a bad sense):--force,
mightily, repair, sharply.
see HEBREW for 02392
חׇזְקָה (choz.qah) — force.
force, might, strength, violence
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
פֶּ֫רֶךְ (perek) refers to harshness or severity, often associated with cruelty or rigor. It is derived from an unused root meaning to break apart or fracture. The term is consistently defined across entries, emphasizing its connotations of severity in various contexts.
פֶּ֫רֶךְ n.[m.] harshness, severity
base
H6531 פֶּ֫רֶךְ harshness, severity
6531 perek peh'-rek
from an unused root meaning to break apart; fracture, i.e.
severity:--cruelty, rigour.
פֶּ֫רֶךְ (pe.rekh) — severity.
harshness, severity, cruelty
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
