Ezekiel 4:17 — Word Study
WLCלְמַ֥עַן יַחְסְר֖וּ לֶ֣חֶם וָמָ֑יִם וְנָשַׁ֙מּוּ֙ אִ֣ישׁ וְאָחִ֔יו וְנָמַ֖קּוּ בַּעֲוֹנָֽם׃ פ
BSASomaʻan they will lackchâçêr▸ [lack and be without] foodlechem [bread, grain, or sustenance] and watermayim [a source of refreshment] they will be appalledshâmêm [desolate, devastated, and astonished] [at the sight of] oneʼîysh anotherʼâch [each man, brother, or individual] wasting awaymâqaq [rotting, decaying, or pining away] in their iniquityʻâvôn [moral evil, sin, or wickedness]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֥עַן | so that | Particle |
| יַחְסְר֖וּ | they may lack | Verb, Qal, jussive third person masculine plural |
| לֶ֣חֶם | bread | Noun common, masculine singular absolute |
| וָמָ֑יִם | and water | Conjunction, noun common masculine plural absolute |
| וְנָשַׁ֙מּוּ֙ | and they will be appalled | Verb, Niphal, sequential perfect third person common plural |
| אִ֣ישׁ | everyone | Noun common, masculine singular absolute |
| וְאָחִ֔יו | and brother his | Conjunction, noun common masculine singular construct, suffix |
| וְנָמַ֖קּוּ | and they will waste away | Verb, Niphal, sequential perfect third person common plural |
| בַּעֲוֹנָֽם׃ פ | in iniquity their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they will lack food and water; they will be appalled at the sight of one another wasting away in their iniquity. |
| KJV | That they may want bread and water, and be astonied one with another, and consume away for their iniquity. |
| ASV | that they may want bread and water, and be dismayed one with another, and pine away in their iniquity. |
| YLT | so that they lack bread and water, and have been astonished one with another, and been consumed in their iniquity. |
| WEB | that they may lack bread and water, be dismayed one with another, and pine away in their iniquity. |
| BBE | So that they may be in need of bread and water and be wondering at one another, wasting away in their sin. |
Where they part company is in the rendering of יַחְסְר֖וּ — see How Translations Differ.
One main verb governs the verse, with several phrases detailing the lack and its emotional consequences.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָסֵר
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 4:17
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 — The Consequences of Iniquitygenerated
Ezekiel 4:17 presents a dire warning from God through the prophet Ezekiel about the impending famine and suffering in Jerusalem. The people will lack basic necessities like food and water, leading to a state of horror as they witness the decay of one another due to their iniquity. This reflects a broader theme in Ezekiel's prophecies regarding the consequences of turning away from God, as seen in earlier verses like Ezekiel 4:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 24:23 | Your turbans will remain on your heads and your sandals on your feet. You will not mourn or weep, but you will waste away because of your sins, and you will groan among yourselves. |
| 2 | Leviticus 26:39 | Those of you who survive in the lands of your enemies will waste away in their iniquity and will decay in the sins of their fathers. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַחְסְר֖וּ, yach.se.Rugenerated
The verb חָסֵר (chacer) means to lack or be without. It conveys a state of need and is often used in contexts of hardship or deprivation. The jussive form indicates a desire or intention, suggesting that the people will experience this lack as a consequence of their actions.
In this verse, it emphasizes the severity of the situation, where the people will not only lack food and water but also face the emotional and physical toll of witnessing each other suffer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses lack for יַחְסְר֖וּ.
Sentence Structuregenerated
The main verb governing the verse is יַחְסְר֖וּ, they may lack, which is followed by a noun phrase indicating what is lacking (food and water) and two clauses describing the resulting state of the people (being appalled and wasting away).
The structure highlights the cause-and-effect relationship between the lack of sustenance and the emotional devastation experienced by the individuals.
Septuagint Backgroundgenerated
The Septuagint translates יַחְסְר֖וּ with the Greek word ὅπως (hopōs), which conveys a similar sense of purpose or result. This choice indicates a continuity in the theme of lack and its consequences across the translations.
The use of ὅπως suggests an emphasis on the outcome of the people's actions, aligning with the prophetic warning.
In plain words — the whole versegenerated
Ezekiel 4:17 warns that the people will suffer from a lack of food and water, and they will be horrified to see each other wasting away because of their sins. This reflects the consequences of their actions and the severity of their situation.
Frequently Asked Questionsgenerated
This signifies a severe scarcity that will lead to suffering and desperation among the people.
They will witness the physical decay of their fellow individuals, which serves as a stark reminder of the consequences of their iniquity.
Iniquity represents the moral failures that lead to their suffering, highlighting the relationship between sin and its consequences.
It emphasizes the dire consequences of turning away from God and the resulting suffering that comes from iniquity.
Reflection Questionsgenerated
- What are some ways that I see the consequences of actions in my own life or community?
- How can I be more aware of the impact of my choices on others?
- In what ways can I seek to address moral failures in my own life?
- How does understanding the concept of iniquity shape my view of justice and mercy?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat they may want bread and water,.... Or, "because they shall want" (l) c.
Read John Gill on Ezekiel 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat they may want bread and water, and be astonied one with another, and consume away for their iniquity.
Read Robert Jamieson on Ezekiel 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord will take away their provision, that they may die with want, punished for all their sins, and disappointed of all that their false prophets promised them; and under strangest disappointments, be filled with strangest amazements and horrors, at the woeful miseries of one another, and falling dead in each other’ s helpless sight.
Read Matthew Poole on Ezekiel 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 4:17 That they may want bread and water, and be astonied one with another, and consume away for their iniquity.Ver. 17. And be astonied.] At their straits and disappointments. And consume away for their iniquity.] They. shall "pine away in their iniquity"; this is the last and worst of judgments there threatened, after those other dismal ones.
Read John Trapp on Ezekiel 4 →
CambridgeThe Cambridge Bible for Schools and Colleges9–17. Symbol of scarcity during the siege and pollution in the dispersion from having to eat unclean things among the Gentiles The passage continues Ezekiel 4:8. The prophet is commanded (while lying immovably on his side in siege) to take of all kinds of grain, coarse as well as fine, of everything that will still hunger, and cast them into one vessel. These are to be baked into cakes and fired with hot ashes of men’s dung, though on the prophet’s entreaty a relaxation of this repulsive condition is granted and he is allowed to substitute the dung of cows. These cakes are to be eaten sparingly in small quantity from time to time, and water drunk with them sparingly. And this use of the…
Read Cambridge on Ezekiel 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16, 17. These verses explain Ezekiel 4:10-11. Staff of bread — Or, staff (of life), which is bread (Leviticus 26:26; Isaiah 3:1).
Read Daniel Denison Whedon on Ezekiel 4 →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
So they will lack food and water; they will be appalled at the sight of one another wasting away in their iniquity.
that they may lack bread and water, be dismayed one with another, and pine away in their iniquity.
So they will lack food and water; they will be appalled at the sight of one another wasting away in their iniquity.
because they will lack bread and water. Each one will be terrified, and they will rot for their iniquity.
Tyndale line
That they may want bread and water, and be astonied one with another, and consume away for their iniquity.
that they may want bread and water, and be dismayed one with another, and pine away in their iniquity.
that they may want bread and water, and be astonied one with another, and pine away in their iniquity.
That they may want bread and water, and be astonished one with another, and consume away for their iniquity.
Because that bread and water shall faile, they shalbe astonied one with another, and shall consume away for their iniquitie.
Strictly literal
because bread and water shall fail them, and they shall be astonied one with another, and waste away in their iniquity.
so that they lack bread and water, and have been astonished one with another, and been consumed in their iniquity.
so that they lack bread and water, and have been astonished with one another, and been consumed in their iniquity.”
In order that they may want bread and water, and be confounded one with the other, and pine away for their iniquity.
Because they will lack bread and water, every man will be dismayed at his brother and waste away because of their iniquity.”
From the Latin
So that when bread and water fail, every man may fall against his brother, and they may pine away in their iniquities.
Simplified
Running out of food and water, they will be horrified as they look at one another wasting away because of their sins.”
So that they may be in need of bread and water and be wondering at one another, wasting away in their sin.
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 eight out of nine words matched. The Dead Sea Scrolls contain two words from the verse, with the remainder supplied by an editor, indicating some textual preservation despite damage.
לְמַ֥עַן יַחְסְר֖וּ לֶ֣חֶם וָמָ֑יִם וְנָשַׁ֙מּוּ֙ אִ֣ישׁ וְאָחִ֔יו וְנָמַ֖קּוּ בַּעֲוֹנָֽם׃ פ
8 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.
[למען] [יחסרו] [לחם] [ומים] [ונשמו] [איש] [ואחי׳ו] ונמקו בעונ׳ם
2 words on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 4:17
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
חָסֵר (chacer) is a Hebrew verb meaning to lack or be without. It encompasses various nuances such as diminishing, decreasing, and causing something to be lacking. The entries indicate its use in different forms, including Qal, Piel, and Hiphil, which reflect its active and causative aspects.
חָסֵר vb. lack, need, be lacking, decrease
Qal
lack
be lacking
diminish, decrease
Pi. cause to lack
Hiph. cause to be lacking, fail
base
H2637 חָסֵר lack, need, be lacking, decrease .. lack
. be lacking
. diminish, decrease
. cause to lack
. cause to be lacking, fail
2637 chacer khaw-sare'
a primitive root; to lack; by implication, to fail, want,
lessen:--be abated, bereave, decrease, (cause to) fail, (have)
lack, make lower, want.
חָסֵר (cha.ser) — to lack.
1) to lack, be without, decrease, be lacking, have a need
1a) (Qal)
1a1) to lack
1a2) to be lacking
1a3) to diminish, decrease
1b) (Piel) to cause to lack
1c) (Hiphil) to cause to be lacking
V-Qal-Imperf-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
(forms of chacer, "to lack," ayin, "nought"): This word in its various forms has the usual meaning of "want," "need," "deficiency." There is but little change in the use of the word in the different versions. Sometimes one of the common synonyms is exchanged for the word itself, e.g. in the Old Testament, 1Sa 21:15 the Revised Version (British and American) has "lack" ("Do I lack madmen?") where the King James Version has "need of"; Pr 5:23, "for lack," instead of "without"; 6:32, "void of" for "lacketh"; 10:21, "lack" for "want"; 31:11, "lack" for "need"; Isa 59:15, "lacking" for "faileth." In the New Testament "lack" is the translation of hustereo, literally, "to be behind," and endees, "in want." In
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
מָקַק (maqaq) is a Hebrew verb meaning to decay, rot, or fester. It describes processes of physical deterioration, such as wounds festering or flesh rotting, and can also imply a figurative sense of pining away, often as a consequence of iniquity. The entries indicate a range of uses, including both the Niphal and Hiphil forms, where the latter signifies causing something to rot.
[מָקַק] vb. decay, rot, fester, fig. pine away Niph. fester, of wounds
rot, rot away
moulder away
of pining away by reason of, as punishment for, iniquity
Hiph. a causing his flesh to rot
base
H4743 [מָקַק] decay, rot, fester, fig. pine away . . fester, of wounds
. rot, rot away
. moulder away
. of pining away by reason of, as punishment for, iniquity
. a causing his flesh to rot
4743 maqaq maw-kak'
' a primitive root; to melt; figuratively, to flow, dwindle,
vanish:--consume away, be corrupt, dissolve, pine away.
מָקַק (ma.qaq) — to rot.
1) to decay, pine away, rot, fester
1a) (Niphal)
1a1) to fester (of wounds)
1a2) to rot, rot away
1a3) to moulder away
1a4) to pine away
1b) (Hiphil) to cause to rot
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
